Cibrarjp  of  Che  "theological  ^emmarjp 

PRINCETON  * NEW  JERSEY 
PRESENTED  BY 

DeH  avan  L.  Pierson 

' HQ  U 70 

.H83 


DELA'MN  L.  PIERSON, 
944  Marcy  Ave. 
BROOKLYN,  - N.  Y. 


A aROUP  OF  CHINESE  WOMEN  ( PI  BLE- READERS). 


i 


AN  ACCOUNT  OF  THE 


RELIGIOUS,  INTELLECTUAL,  AND  SOCIAL 
CONDITION  OF  WOMEN 


IN 


JAPAN,  CHINA,  INDIA,  EGYPT,  SYRIA,  AND  TURKEY. 


REV.  ROSS  C.  HOUGHTON,  A.  M. 


"Ten  daughters  do  not  in  any  case  equal  the  value  of  one  son." — 

Chinese  Proverb 


CINCI  N N ATI: 

CRANSTON  AND  STOWE. 

NEW  YORK:  HUNT  A EATON 


Entered,  according  to  Act  of  Congress,  in  the  year  1877,  by 


HITCHCOCK  & WALDEN, 


In  the  Office  of  the  Librarian  of  Congress,  at  Washington 


ADDIE  R.  WILCOX  HOUGHTON, 


WHO  FROM  MV  EARLY  MANHOOD  HAS  BEEN 

A SAFE.  COUNSELOR  AND  READY  HELPER 


,N  EVER V GOOD  WORK, 

Wb  Tolumt  is  Inacrfitb 


PREFACE. 


HE  following  pages  are  chiefly  the  result  of 


personal  observation  and  study  in  Japan, 
China,  India,  Egypt,  Syria,  and  Turkey,  during  a 
tour  of  the  world  made  by  the  writer  in  1873-4,  in 
company  with  Bishop  W.  L.  Harris,  D.  D.,  LL.  D., 
and  Rev.  W.  A.  Spencer,  A.  M.,  of  Chicago. 

Rev.  J.  W.  Waugh,  D.  D.,  accompanied  the 
party  through  Japan  and  China,  returning  to  his 
work  in  India,  where  he  has  been  an  honored  and 
successful  missionary  for  nearly  a score  of  years. 

We  traveled  with  some  degree  of  leisure,  visit- 
ing nearly  all  the  English  and  American  mission 
stations  in  the  countries  named,  making  frequent  and 
extended  inland  journeys  in  company  with  ladies 
and  gentlemen  who  were  familiar  with  the  language 
and  customs  of  the  people,  and  at  all  times  enjoying 
rare  opportunities  for  careful  investigation. 

My  aim  has  been  to  make  this  a reliable  volume, 
and,  while  I have  sought  to  enliven  its  pages  by  the 
introduction  of  numerous  illustrative  incidents  of 
travel,  I have  labored  to  present,  in  convenient 


3 


4 


Preface. 


form,  the  principal  facts  relating  to  the  particular 
subject  treated. 

I have  not  thought  best  to  trouble  the  reader,  in 
every  instance,  with  references  to  authorities ; but 
have  made  no  statement,  however  unimportant, 
without  the  most  ample  warrant,  either  from  per- 
sonal observation  or  from  information  drawn  from 
the  most  reliable  sources. 

The  following  are  the  principal  works  consulted: 
Griffis’s  “Mikado’s  Empire;”  Williams’s  “Middle 
Kingdom;”  Doolittle’s  “Social  Life  of  the  Chinese;” 
Butler’s  “Land  of  the  Veda;”  Humbert’s  “Japan 
and  the  Japanese;”  M.  Rousselet’s  “India  and  its 
Native  Princes;”  Mitford’s  “Tales  of  Old  Japan;” 
Marshman’s  “History  of  India;”  Thomson’s  “Land 
and  the  Book;”  and  Van  Lennep’s  “Bible  Lands.” 

I have  also  derived  valuable  aid  from  numerous 
monographs,  by  both  native  and  foreign  writers, 
collected  during  my  tour.  I gratefully  acknowledge 
my  indebtedness  to  English  and  American  friends 
residing  in  the  countries  visited,  who  not  only  kindly 
assisted  me  in  my  work  during  my  stay  among 
them,  but  since  my  return  home  have  imparted  to 
me  much  valuable  information  through  the  medium 
of  carefully  written  letters. 

I affectionately  record  my  especial  obligation  to 
tny  friend,  Dr.  J.  W.  Waugh,  whose  qualifications 


Preface. 


5 


as  an  Oriental  scholar,  and  whose  familiarity  with 
Oriental  languages  and  customs,  were  to  me  a con- 
stant source  of  delightful  knowledge  during  the  year 
of  our  association  as  traveling  companions. 

Several  valuable  quotations  are  from  the  Heathen 
Woman  s Friend  and  the  Missionary  Link,  files  of 
these  instructive  papers  having  been  kindly  loaned 
me  by  Mrs.  L.  H.  Daggett,  of  Boston,  and  Miss 
Dora  B.  Robinson,  of  New  York. 

Most  of  the  illustrations  are  from  photographs, 
taken  for  me  by  English  and  native  artists. 

While  my  purpose  has  been  to  write  a book 
which  shall  be  of  interest  to  the  general  reader,  I 
trust  the  following  pages  will  be  of  especial  value 
to  those  Christian  ladies  of  America  whose  sympa- 
thies and  efforts  are  enlisted  in  the  work  of  elevating 
Oriental  women  through  the  power  of  Christian 
education. 

I also  cherish  an  ardent  hope  that  what  I have 
written  will  awaken  in  the  hearts  of  all  my  readers  a 
deeper  interest  in  the  debased  millions  of  Asia,  and 
so  hasten  the  time  when  the  light  of  the  Gospel 
shall  shine  in  full  splendor  upon  that  blighted  con- 
tinent, making  “her  wilderness  like  Eden,  and  her 
desert  like  the  garden  of  the  Lord.” 

R.  C.  H. 

St.  Louis,  September,  1877. 


* 


. 


CONTENTS. 


CHAPTER  I. 

PAGS 

Woman’s  Place  in  the  Principal  Religious  Systems  of  the 
Orient, 13 

CHAPTER  II. 

Birth, 39 

CHAPTER  III. 

Infanticide, 61 

CHAPTER  IV. 

Education, 82 

CHAPTER  V. 

Binding  the  Feet  in  China in 

CHAPTER  VI. 

Betrothal, 125 

CHAPTER  VII. 

Marriage  in  Japan 139 

CHAPTER  VIII. 

Marriage  in  China, 148 

7 


8 


Contents. 


CHAPTER  IX. 

Marriage  in  India,  .... 


CHAPTER  X. 

Polygamy  and  Divorce,  . 

CHAPTER  XI. 

Oriental  Houses,  .... 


CHAPTER  XII. 

Woman’s  Position  and  Life  in  the  Household, 


Seclusion, 


CHAPTER  XIII. 


Dress, 


CHAPTER  XIV. 


CHAPTER  XV. 

Chastity — Bathing — The  Yoshiwara  System  of  Japan  — 
Social  Sin  in  China, 

CHAPTER  XVI. 

Chastity — The  Nautch-girls  of  India — Dancing-girls 
and  Professional  Readers  of  Japan — Eurasian 
Women, 


CHAPTER  XVII. 

Hard  and  Degrading  Labor,  . 

CHAPTER  XVIII. 


PAGH 

170 


190 


212 


241 


26l 


291 


316 


33' 


352 


Widows, 


373 


Contents. 


9 


CHAPTER  XIX. 

PAGB. 

Suttee, 3^4 

CHAPTER  XX. 

Death  and  Funeral  Ceremonies 394 

CHAPTER  XXI. 

Woman’s  Foreign  Missionary  Societies,  . . . .411 

CHAPTER  XXII. 

Orphanages  and  Schools, 

CHAPTER  XXIII. 

Bible-readers — Zenana-teachers 44 

CHAPTER  XXIV. 

Medical  Practice  and  Female  Physicians,  ...  461 

CHAPTER  XXV. 


A “Doctor  Lady’s”  Story, 


470 


Illustrations. 


Group  of  Chinese  Women,  .... 

PAGE 

Frontispiece . 

Entrance  to  a Shinto  Temple, 

A Wayside  Shrine,  ..... 

. 

20 

Shinto  Priest,  ...... 

22 

Shrine  of  the  Goddess  of  Mercy, 

. 

25 

Japanese  Girl  carrying  a Child, 

5° 

Japanese  Women  and  Children, 

53 

Small  Tomb  for  Bodies  of  Female  Infants,  . 

8o 

A Japanese  Girl,  ...... 

83 

A Chinese  Girl,  ...... 

86 

95 

A Turkish  Girl 

108 

Chinese  Lady’s  Shoe,  ..... 

I I 1 

Field  Woman,  with  Natural  Feet, 

I 12 

A Bandaged  Foot  and  Shoe,  .... 

i'4 

Chinese  Lady’s  Foot  and  Slipper, 

118 

Japanese  Wedding  Party,  .... 

142 

Bridal  Sedan  Chair,  ..... 

'53 

Bridal  Procession,  ...... 

156 

Bride  and  Groom  drinking  Wine  Together, 

160 

High-caste  Girl  with  Jewels, 

172 

Chinese  First  Wife,  with  Small  Feet,  . 

'95 

A Japanese  House,  ..... 

2'3 

Interior  of  Japanese  Dwelling,  . 

215 

Tea-house  in  Yeddo,  ..... 

222 

A Chinese  Boat-girl,  ..... 

233 

An  Oriental  Dwelling  (Interior  Court),  . 

. 

237 

Japanese  Family  at  Dinner, 

. 

242 

245 

Japanese  Lady  at  Home,  .... 

ii 

244 

12 


III  ustra  tions. 


PAGE 


A Hi  idoo  Woman  and  her  Husband,  . 

253 

Chinese  Shopman  exhibiting  his  Goods,  . 

. 

. 268 

Begum  of  Bhopal 

Group  of  Fakirs,  .... 

Egyptian  Woman  Veiled 

. . 287 

Veiled  Woman  of  Constantinople,  . 

. 288 

Lady  of  Cairo,  ...... 

. . 289 

Hair-dressing  in  Japan,  ..... 

. . 292 

(apanese  Women  with  Clogs  and  Sandals,  . 

294 

Chinese  Style  of  dressing  the  Hair, 

. 300 

A'Lady  of  Pekin,  ..... 

Lady  of  India  in  Full  Dress,  .... 

• 307 

Low-caste  Hindoo  Woman, 

309 

Woman  with  Painted  Eyes,  .... 

. 312 

Japanese  Dancing-girl,  .... 

325 

Nautch-girl)  ....... 

■ 333 

The  Egg  Dance,  ...... 

• • 342 

Japanese  Reading  and  Singing  Girls, 

• 345 

Women  grinding  at  the  Mill, 

36° 

Syrian  Maid  with  Water-jar,  .... 

• 363 

Chinese  Woman  Selling  Fruit,  . 

367 

Egyptian  Field-laborers,  .... 

• 37i 

A Hindoo  Widow,  ..... 

A Shinto  Temple  at  Yokohama, 

• 4i7 

Orphanage  at  Bareilly,  .... 

432 

Christian  School-girls  of  India  (Graduates),  . 

• 437 

Class  of  Boys  in  Chinese  Mission  School, 

443 

Christian  School-girls  in  China, 

• 445 

A Native  Hindoo  Bible-reader,  . 

450 

Home  for  Lady  Missionaries,  Bareilly,  India, 

• 

. . 480 

Medical  Dispensary,  ..... 

Women  of  the  Orient. 


Chapter  I. 


WOMAN'S  PLACE  IN  THE  PRINCIPAL  RELIGIOUS  SYS- 
TEMS OF  THE  ORIENT. 


WHEN  Catherine,  the  wife 
of  Martin  Luther,  was 
weeping  and  lamenting  over  the 
dead  body  of  their  daughter,  the 
great  reformer  said  : “Do n’t  take 
on  so,  wife;  remember  that  this 
is  a very  hard  world  for  girls!” 
And,  except  in  those  lands  where 
the  pure  principles  of  Christian- 
ity hold  sway,  it  is  a hard  world 
for  girls  still. 

The  women  of  America  do  not 
generally  understand  how  de- 
graded their  dark-browed  Ori- 
ental sisters  are;  and  even  trav- 
elers, who  have  the  very  best 
opportunities  for  observation, 
can  not  appreciate  their  real  con- 
dition unless  they  have  some  exact  knowledge  of 
woman’s  religious  state,  and  also  bear  in  mind 
that  Eastern  governments  are  despotic,  and  that  no 


* 4 


Women  of  the  Orient. 


constitutional  safeguards  hold  in  check  a thoroughly 
selfish  and  profligate  nobility. 

If  we  except  Japan,  it  may  be  truthfully  stated 
that  throughout  the  Orient  a girl  is  regarded  by  the 
entire  household  both  as  an  intrusion  and  a calamity ; 
and  the  prevailing  estimate  of  the  female  sex  is  most 
degrading  and  brutish.  In  Mohammedan  countries, 
at  least,  a man  makes  a profound  apology  whenever 
he  deems  it  necessary  to  speak  to  another  man  of 
either  a dog,  a hog,  a donkey,  or  a woman. 

In  all  false  religious  systems  woman  has  had  a 
well  defined  but  ignoble  place  and  part,  either  as  the 
material  and  ornament  of  a licentious  mythology,  or 
as  necessitating  observances  rigorous  and  austere. 
She  has  either  been  reckoned  as  the  sensual  idol  and 
slave  of  man,  or  she  has  been  religiously  thrust 
aside  as  the  very  personification  of  temptation  and 
impurity.  In  strict  harmony  with  this  historical  fact, 
the  present  religious  systems  of  Asia  all  give  woman 
an  important  but  debasing  position  both  in  their  doc- 
trines and  their  sacred  observances. 

The  Japanese,  although  more  liberal  in  their  treat- 
ment of  woman  than  other  Eastern  nations,  habit- 
ually look  upon  her  as  a portion  of  creation  whose 
only  use  is  to  perpetuate  her  species,  and  minister  to 
man’s  pleasure  or  comfort.  Practically,  she  is  rec- 
ognized only  as  a slave;  and  whether  in  the  palace 
of  a prince  or  the  hut  of  a beggar,  she  is  system- 
atically condemned  to  moral  and  physical  degradation. 

In  China  also,  the  idea  that  woman  exists  only 
for  the  convenience  of  man,  and  scarcely  shares  the 
same  nature,  is  thoroughly  fixed  in  the  national 


Woman's  Place  in  Religion. 


i$ 


mind;  and  a Chinese  literatus  will  profess  to  find 
even  in  their  fantastic  cosmogony  a confirmation  of 
the  doctrine.  He  will  tell  you  that  since  the  Yang , 
which  constitutes  the  highest  heavens,  is  masculine, 
or  the  pure  male  principle,  while  the  Yin,  which  pro 
duced  water,  and  of  which  the  earth  chiefly  consists, 
is  feminine,  it  is  perfectly  plain  that  man  is  as  much 
above  woman  as  heaven  is  above  the  earth. 

Confucius,  in  his  great  moral  system,  does  not 
dwell  largely  upon  the  relation  between  husband  and 
wife,  or  the  relative  position  of  woman.  What  little 
he  does  say  upon  the  subject,  however,  consigns 
woman  to  a position  of  marked  inferiority  as  the 
servant  rather  than  the  companion  of  her  husband. 
He  frequently  refers  to  women  and  slaves  as  being 
on  a level,  and  acknowledges  a similar  difficulty 
in  managing  both.  It  is  a common  opinion  among 
the  Celestials,  that,  “ten  daughters  do  not  in  any 
case  equal  the  value  of  one  son.”  Even  the  cele- 
brated female  writer  Pan-hoei-pan  plainly  tells  her 
countrywomen  that  they  are  most  certainly  inferior 
to  men,  that  they  “hold  the  lowest  rank  in  the 
human  species,  and  the  least  exalted  functions  ought 
to  be,  and  in  fact  are,  assigned  to  them.” 

Buddhism,  in  its  various  modifications,  is  the  prin- 
cipal religion  of  both  China  and  Japan ; and  it  pre- 
sents a most  elaborate  system  of  rewards  and  punish- 
ments in  the  future  world,  involving  successive  births 
into  a higher  or  a lower  state  of  existence,  accord- 
ing as  one  has  led  a virtuous  or  a wicked  life  here. 

“If  he  has  committed  crimes,  or  failed  in  his  duty  towards 
his  relatives,  he  descends  in  the  scale  of  being,  and  must 


Women  of  the  Orient. 


i(> 

return  to  the  earth  as  a woman  or  an  animal.  The  greater  his 
crimes,  the  lower  his  fall,  even  to  snakes  or  insects.  If  he 
conducts  himself  well  in  animal  life,  he  may,  by  the  same 
process  of  successive  births  in  the  ascending  scale,  again  attain 
to  manhood,  then  become  a genius,  and  so  continue  to  rise 
until  he  attains  to  perfect  happiness  and  perfection'  by  being 
absorbed  into  Buddha.  If  a woman  is  obedient  to  her  hus- 
band and  his  relatives,  and  has  had  sons,  she  may  have  the 
happiness  of  being  returned  to  this  world  as  a man,  and  thus 
have  a chance  to  reach  Buddha’s  heaven ; but  as  a woman 
there  seems  to  be  no  promise  of  heaven  for  her.  This  belief 
in  the  transmigration  of  souls  explains  the  vegetarian  diet  of 
the  Buddhist.  No  zealous  Buddhist  will  touch  meat  or  even 
eggs,  neither  will  he  kill  the  smallest  insect;  for,  as  he  says,  in 
doing  so  he  may  be  killing  his  own  relatives.’’* 

All  this,  so  far  as  woman  is  concerned,  is  a kind 
of  “hope  deferred”  that  gives  but  little  inspiration 
to  her  religious  life;  still  it  is  better  than  nothing, 
perhaps,  and  is  no  doubt  of  great-  service  to  the 
husbands,  who  do  not  fail  to  hold  it  up  as  a reward 
of  obedience  and  fidelity.  Consequently  a woman’s 
most  earnest  prayer  is,  that  she  may  be  a man  in 
the  next  state  of  existence.  Said  the  Mandarin  Ting 
to  the  French  traveler  Hue,  folding  his  arms,  and 
stepping  back  a pace  or  two:  “Women  have  no 
souls.”  And  when  it  was  insisted  and  argued  that 
they  had,  he  laughed  long  and  loud  at  the  thought. 
“When  I get  home  I will  tell  my  wife  she  has  a 
soul.  She  will  be  astonished,  I think.” 

Exemplary  women  are  treated  with  more  respect 
and  consideration,  especially  as  regards  their  religious 
privileges,  as  they  advance  in  years.  Mothers  of 
sons  are  usually  looked  upon  with  approval,  while 
grandmothers  are  sometimes  actually  worshiped. 


*Mrs.  E.  E.  Baldwin,  Foochow,  China. 


Woman's  Place  in  Religion. 


’7 


For  any  especial  act  of  exalted  virtue,  such  a 
woman  may  have  an  honorary  portal  erected  for  her, 
with  the  emperor’s  sanction ; and  such  monuments 
are  among  the  common  architectural  adornments  of 
the  country,  to  which  the  traveler  soon  becomes 
quite  accustomed.  Such  a woman  may  even  aspire 
to  deification,  as  is  shown  by  the  fact  that  some  of 
the  costliest  and  most  frequented  temples  of  the 
empire  are  consecrated  to  the  “Queen  of  Heaven,” 
the  female  “Protector  of  Sailors,”  and  other  god- 
desses, who  were  once  earthly  women,  and  won  their 
celestial  distinction  solely  as  the  reward  of  virtue. 

Among  the  women,  especially,  the  belief  in  the 
transmigration  of  souls  is  universal  and  firm ; and 
I have  heard  them  frequently  remark:  “If  people 
are  not  born  over  and  over  again,  how  is  it  that  the 
world  has  so  many  inhabitants?  It  is  impossible  that 
a new  soul  is  created  for  every  new  body.” 

Elderly  women  are  often  strict  religionists.  They 
will  abstain  for  years  from  all  animal  food,  and  spend 
much  time  and  money  in  worshiping  in  the  temples, 
going  on  pilgrimages,  and  in  various  ways  laying  up 
a great  store  of  merit  that  will  secure  happy  transmi- 
grations in  future  states  of  existence.  On  the  other 
hand,  women  who  are  conscious  that  they  do  not 
lead  a good  life  will  frankly  tell  you  that,  as  soon  as 
they  leave  this  human  body,  they  expect  to  become 
some  ugly  animal  or  troublesome  insect. 

When  visiting  the  sacred  mountains  of  China 
or  Japan,  the  traveler  usually  falls  in  company  with 
numerous  pilgrims  on  their  way  to  worship  at  the 
temples  and  shrines  with  which  these  mountains 


i8 


Women  of  the  Orient. 


abound.  On  one  such  occasion  our  party  met  a 
small  procession  of  old  women,  from  sixty  to  eighty 


years  of  age,  who,  on  being  interrogated  by  our 
interpreter,  declared  that  they  had  walked  with  great 
fatigue  and  even  suffering  a distance  of  more  than  one 


Woman’s  Place  in  Religion. 


IQ 


hundred  miles,  to  pay  their  vows  to  a particular  god, 
and  pray  for  a happy  transmigration  for  their  souls. 

The  mother  of  a son  is  not  only  honored  in  this 
life,  but  may  expect  especial  advantages  in  the 
future  state,  even  though  she  may  have  been  very 
sinful,  as  will  be  seen  in  the  following  tradition, 
translated  by  Miss  S.  H.  Woolston,  of  Foochow, 
China: 

"Once  upon  a time,  a widow  and  her  son  lived  together, 
and  had  two  servants.  They  were  vegetable  eaters.  The  boy’s 
paternal  ancestors  had  eaten  no  meat  for  several  generations. 
The  widow’s  brother  visited  her,  and,  not  liking  the  fare,  said : 
‘Why  do  you  only  eat  vegetables?  I will  go  buy  meat  for  us.’ 
He  said  this  not  intending  to  buy  meat  himself,  as  he  was 
very  poor,  but  that  she  might  provide  it  for  them  to  eat  to- 
gether; she  replied  she  could  not  have  it,  for  her  son  would 
be  greatly  displeased.  The  brother  proposed  that  the  son  and 
man  servant  should  be  sent  off  some  distance  from  home  on 
business;  she  assented,  then  they  bought  dog-meat,  chicken, 
pork,  beef,  etc.,  and  the  bones  were  buried  under  the  house, 
that  it  might  not  be  found  out.  After  a while  the  son  and  his 
servant  came  home.  The  servant  swept  up  the  house,  and 
found  dog-hair  and  chicken  feathers  under  the  idol’s  shrine. 
The  spirits  had  placed  them  there  so  the  son  might  find  out 
about  it.  The  servant  forthwith  told  his  master,  who  accused 
his  mother  of  eating  meat.  She  denied  it  bitterly,  saying  if 
she  had  eaten  it  might  she  die  and  be  punished.  She  was 
taken  sick,  and  died.  The  son  was  distressed,  and  went  far 
west,  where  there  were  many  idols,  to  consult  them  and  find  out 
where  his  mother  had  gone.  He  learned  she  had  gone  to  the 
lowest  te  ngwoh  (hell),  for  she  was  very  sinful.  He  went  in 
pursuit  of  her,  found  her  with  a cangue  around  her  neck, 
loaded  with  chains,  and  nothing  to  eat.  He  went  and  pre- 
pared rice,  but,  as  he  was  carrying  it  to  her,  the  devils  snatched 
it  away;  this  made  him  very  sorrowful.  Then  he  went  and 
cooked  some  rice,  red  sugar,  glutinous  rice,  peanuts,  beans, 
red  dates,  sesamum  seeds,  etc.,  all  up  together,  making  a pal- 
atable dish;  the  beans  looked  like  flies,  the  sesamum  seeds  like 
fleas  and  other  insects.  The  evil  spirits  saw  the  food  was  very 

2 


20 


Women  of  the  Orient. 


Both  in  China  and  Japan  I have  found  the  great 
majority  of  worshipers  in  Buddhist  temples  to  be 
old  women.  Young  women  lead  laborious  lives  and 
find  but  little  time  for  worship;  and  even  if  they 


dark  and  dirty  looking,  and  thought  it  unfit  to  eat,  so  let  him 
take  it  unmolested  to  his  mother.  By  constant  prayers  and 
ceremonies  he  succeeded  in  getting  her  out  of  te  ngwoh,  but 
she  could  never  be  allowed  to  go  up  to  heaven  on  account  of 
her  great  sinfulness  in  eating  meat. 

“The  widow's  brother  who  caused  so  much  trouble  had  his 
house  burned  down;  he  was  burned  to  death,  and  metamoi- 
phosed  into  a donkey  for  ltis  nephew  to  ride. 

“This  is  why  the  29th  day  of  the  first  month  is  celebrated 
in  Foochow  and  the  neighborhood  thereof  as  a feast  day,  and 
a good  and  sufficient  reason  why  this  dark  but  savory  dish 
should  then  be  prepared  and  eaten  in  commemoration  of 
filial  piety.” 


A WAYSIDE  SHRINE. 


Woman's  Place  in  Religion. 


21 


did,  custom  forbids  their  appearance  in  public,  or, 
except  on  rare  occasions,  in  the  temples. 

The  old  women,  if  heads  of  households,  have  but 
little  to  do,  and  feeling  the  need  of  religious  conso- 
lations— since  they  are  certain  soon  to  die — they 
spend  much  of  their  time  in  the  temples.  They  have 
found  that  being  a woman  is,  indeed,  a great  misfor- 
tune; and  if  earnest  and  constant  devotion  at  the 
shrine  of  Buddha,  and  strict  observance  of  prescribed 
forms  and  ceremonies  will  purchase  the  position  of  a 
prosperous  man  in  the  future  state,  they  seem  in  a 
fair  way  to  secure  the  coveted  prize. 

The  following  description  of  some  peculiarities 
of  female  worship  in  Buddhist  temples  may  prove 
of  interest  to  the  reader: 

"On  worship  days  a great  number  of  women  may  be  seen 
slowly  making  their  way  to  their  chosen  place  of  worship. 
They  generally  go  in  small  companies,  having  with  them  a 
little  basket  containing  candles  and  incense-sticks.  They  are 
always  dressed  in  their  best  clothes,  or  clothes  hired  for  the 
purpose,  as  it  would  be  considered  disrespectful  to  the  gods  to 
appear  before  them  in  their  every-day  apparel;  and  they  hope, 
also,  by  their  dress  and  behavior,  to  produce  the  impression 
upon  the  gods  ‘that  they  are  persons  of  belter  circumstances 
than  they  really  are. 

"Arrived  at  the  temple  the  worship  is  conducted  in  the  fol- 
lowing manner:  A few  candles  are  lighted  and  placed  before 
the  gods,  either  by  the  worshiper  or  a servant  or  priest  in 
attendance  at  the  temple.  Incense-sticks  are  also  lighted  and 
inserted  ir  the  large  bowl  of  ashes  before  each  idol.  The  de- 
sign of  the  worshiper  in  doing  this  is  to  apprise  the  gods  of  her 
presence  and  intentions.  These  incense-sticks  are  about  a foot 
long,  and  an  eighth  of  an  inch  in  diameter.  They  are  mad<; 
of  fragrant  wood,  and  one  end  is  rolled  in  a composition  of  saw- 
dust, so  that  when  ignited  it  will  burn  a considerable  time, 
emitting  a good  deal  of  smoke. 

"Wlien  the  incense-sticks  have  been  properly  disposed,  the 


22 


Women  of  the  Orient. 


worshiper  returns  to  the  place  of  starting,  and  makes  her  pros- 
trations before  each  of  the  idols  in  succession.  This  ceremony 
is  preparatory  to  the  more  important  one  which  follows,  and 
forms  the  chief  object  of  the  visit;  namely,  that  of  obtaining 
the  tieh,  or  bills  for  the  payment  of  money  in  Hades. 

“When  the  women  apply  to  the  priests  for  instruction  and 
assistance  they  are  answered  much  as  follows:  ‘When  you  die 

your  soul  will  pass 
into  the  land  of  spir- 
its, where  it  may  re- 
main ages  or  hun- 
dreds of  years  before 
it  is  allowed  to  return 
to  earth  and  inhabit 
the  body  of  a man. 
In  votir  journeyings 
there,  when  you  cross 
bridges  you  will  have 
to  pay  toll;  when  you 
cross  a ferry  you  must 
fee  the  ferryman ; if 
you  wish  good  accom- 
modations and  atten- 
tions in  the  inns  you 
must  be  able  to  pay 
well  for  them.  It  will 
be  very  desirable  also 
for  you  to  fee  the 
inferior  officers  of 
Hades,  so  as  to  bring 
your  case  speedily  be- 
fore the  courts  for  adjudication,  and  facilitate  your  release  and 
advancement.  In  a word,  money  answers  all  things  in  the 
land  of  spirits  as  well  as  in  this  present  world.’ 

“The  women  are  further  informed  that  the  priests  have 
opened  communication  with  the  land  of  spirits,  and  that  their 
drafts  are  honored  there.  In  one  corner  of  the  temple  a priest 
sells  these  drafts,  called  tieh.  When  the  paper  has  been  bought 
it  receives  the  great  seal  or  stamp  of  the  temple;  and  after  the 
name  Nd-mi- o-mi-ta-fuh  has  been  chanted  over  it  fiom  three 
thousand  to  ten  thousand  times,  it  is  regarded  as  veritable 
money,  and  is  laid  aside  for'future  use  in  a safe  provided  for 


Woman's  Place  in  Religion. 


23 


the  purpose.  It  is  supposed  that  each  one  will  entitle  the  pos- 
sessor to  a number  of  cash  equal  to  the  number  of  times  the 
name  has  been  repeated  over  it. 

“The  priests  have  contrived  to  realize  an  abundant  har- 
vest from  the  sale  of  this  paper-money.  The  poor  women, 
having  purchased  these  papers,  select  a convenient  place  in 
the  temple  for  spending  the  greater  part  of  the  day  in  the  vain 
repetition  of  Na-mi-o-?ni-ta-fuk,  having  a rosary  to  assist  in 
counting.  Rosaries  are  made  of  different  materials,  and  have 
generally  one  hundred  and  eight  beads.  Persons  of  wealth 
have  them  ornamented  with  pendants  of  gold  and  silver,  such 
as  representations  of  Buddha;  a small  tablet  containing  the 
religious  name  of  the  possessor;  miniature  representations  of 
drums  and  other  instruments  used  in  temple  worship,  to  indi- 
cate the  religious  character  of  those  who  use  them ; and  a little 
lantern  to  represent  the  light  which  they  hope  will  shine  upon 
their  paths  in  the  land  of  spirits.  These  papers  gradually 
accumulate,  and,  after  the  death  of  the  worshiper,  are,  with 
other  paper  money  of  different  kinds,  supposed  to  be  transferred 
to  the  regions  of  the  dead  by  being  burned. 

“It  might  be  inferred  from  the  above  description  that  these 
visits  to  the  temple  are  dull  and  monotonous,  but  the  very 
opposite  is  the  case.  The  scene  is  full  of  lively  interest,  and 
affords  abundant  matter  for  the  gossip  of  many  days  to  come. 
The  rich  are  present,  to  see  and  be  seen,  dressed  in  costly 
attire,  objects  at  once  of  admiration  and  envy.  A few  young 
girls,  gayly  dressed,  have,  perhaps,  come  out  for  the  first  time  to 
see  the  busy  world,  and  get  their  first  impressions  of  temples  and 
temple-worship.  Old  acquaintances  meet,  and  mutually  enter- 
tain each  other  with  news  of  neighbors,  family  difficulties,  the 
virtues  of  their  own  children  and  faults  of  their  daughters-in-law, 
and  superstitious  tales.  With  the  chattering  of  voluble  tongues 
is  mixed  the  continually  interrupted  chant  of  Na-mi-o-mi-ta- 
fuh , which,  when  they  are  in  their  turn  listening  to  the  stories 
of  others,  their  tongues  seem  to  repeat  almost  spontaneously."4 

Buddhist  nunneries  are  still  found  in  China, 
although  in  some  provinces  they  have  been  rigidly 
suppressed.  Buddhist  nuns  with  shaven  heads,  and 


♦China  and  the  Chinese,”  by  Rev.  J.  L.  Nevius,  pages  106-110. 


24 


Women  of  the  Orient. 


by  their  dress,  at  least,  not  easily  distinguished  from 
the  priests,  are  seen  now  and  then  in  most  Chinese 
cities.  So  far  as  my  observation  goes,  these  nuns 
are  neither  a good  nor  interesting  class  of  women. 
To  this,  however,  there  may  be  some  exceptions. 
They  can  usually  read,  and  are  about  as  intelligent 
as  the  priests,  and  are  said  to  be  quite  as  immoral. 

In  these  nunneries,  I am  assured,  under  the  garb 
and  name  of  religious  devotees,  licentious  women 
often  congregate,  watching  every  opportunity  to  re- 
cruit their  ranks  from  the  young  and  unsuspecting, 
or  the  extremely  poor,  to  whom  such  a life  will 
afford  a livelihood,  or  by  the  purchase  of  female 
infants  to  be  trained  up  in  sin. 

In  the  city  of  Foochow  I was  told  that  some 
forty  or  fifty  years  ago  there  were  several  convents 
furnishing  homes  for  thousands  of  priestesses.  But 
the  inmates  became  so  dissolute  that  even  the 
Chinese  sense  of  propriety  was  outraged,  and  all 
the  establishments  were  summarily  suppressed  by 
the  provincial  governor,  and  the  inmates  compelled 
to  marry  or  flee  the  country. 

Since  they  could  be  secured  as  wives  without 
any  very  great  expense, — and  there  was  a scarcity 
in  the  matrimonial  market  about  that  time, — large 
numbers  of  men,  in  moderate  circumstances,  were 
found  willing  to  unite  their  fortunes  with  the  frail 
fair  ones ; and  thus  a serious  evil  was  uprooted. 

Among  the  gods  of  the  Buddhist  pantheon  which 
are  held  in  special  reverence  by  the  women  are  the 
following: 

The  Goddess  of  Mercy,  who  is  greatly  venerated 


Woman's  Place  in  Religion. 


25 


by  the  married  women  of  the  Empire,  who  usually 
worship  her  image  of  porcelain  or  coarse  clay,  or 
her  name  written  on  a slip  of  paper,  at  their  homes. 
Childless  women,  however,  almost  invariably  worship 


SHRINE  OF  THE  GODDESS  OF  MERCY. 


this  goddess  in  her  temple,  making  as  costly  offer- 
ings as  they  are  able,  and  earnestly  petitioning  her 
for  a male  child. 

The  Goddess  of  Sailors  is  particularly  worshiped 
by  the  inhabitants  of  seaport  towns,  and  especially 
by  those  women  whose  husbands  and  sons  are 
exposed  to  the  perils  of  the  deep.  Her  temples 
are  often  very  elegant,  at  least  when  judged  by  the 
Chinese  rules  of  good  taste.  The  most  neat  and 


26 


Women  of  the  Orient. 


costly  religious  structure  I visited  in  China  is  in 
Foochow,  and  is  a sort  of  temple  and  Merchants' 
Exchange  combined,  with  a gorgeous  image  of  this 
goddess,  who  is  regarded  as  the  patron  divinity  of  the 
establishment.  The  native  tradition  of  this  goddess 
is  as  follows : 

“She  was  the  daughter  of  a man  who,  with  his  sons,  was 
engaged  on  the  ocean  in  the  pursuit  of  a living.  He  was  born 
during  the  Sung  dynasty,  and  lived  in  the  Hing  Hua  prefecture 
of  the  province  of  Fuh-kien.  One  day,  while  she  was  engaged 
in  the  employment  of  weaving  in  her  mother’s  house,  she  fell 
asleep  tWough  excessive  weariness,  her  head  resting  upon 
her  loom.  She  dreamed  that  she  saw  her  father  and  her 
two  brothers  on  their  separate  junks  in  a terrific  storm.  She 
exerted  herself  to  rescue  them  from  danger.  She  immediately 
seized  upon  the  junk  which  contained  her  father  with  her 
mouth,  while  with  her  hands  she  caught  a firm  hold  upon  the 
two  junks  which  contained  her  two  brothers.  She  was  dragging 
them  all  towards  the  shore  when,  alas!  she  heard  the  voice  of 
her  mother  calling  to  her,  and,  as  she  was  an  obedient  girl, 
forgetting  that  she  held  her  father’s  junk  in  her  mouth,  she 
hastily  opened  it  to  answer  her  mother.  She  awoke  in  great 
distress,  and,  lo!  it  was  a dream,  but  not  all  a dream;  for  in  a 
few  days  the  news  arrived  that  the  fleet  in  which  the  family 
junks  were  had  encountered  a dreadful  storm,  and  that  the 
one  in  which  her  father  was  had  been  wrecked,  and  he  had 
perished,  while  those  in  which  her  brothers  were  had  been 
signally  rescued.  The  girl  knew  that  she  had  been  the  means 
of  the  salvation  of  her  brothers,  and  that  opening  her  mouth 
to  answer  her  mother’s  call  was  the  occasion  of  her  failure 
to  rescue  her  father’s  vessel.  This  girl  became,  as  the  result 
of  her  dream,  one  of  the  most  popular  objects  of  worship  in 
the  Empire. 

" The  emperors  of  China  have,  at  different  times  since  her 
death,  conferred  various  high-sounding  titles  upon  her,  some 
of  which  seem  blasphemous.  She  is  called  ‘Queen  of  Heaven' 
and  1 The  Holy  Mother  in  the  heavens  above.'  One  is  often 
reminded  by  the  titles  given  her,  and  the  worship  and  honors 
paid  her,  of  the  titles  which  are  given  to  the  mother  of  Jesus 


Woman's  Place  jn  Religion. 


27 


by  the  authority  of  the  Pope  of  Rome.  Sailors  often  take  with 
them  some  embers  or  ashes  which  they  obtain  from  the  censei 
before  some  popular  image  of  the  goddess.  These  ashes  they 
carry  about  their  person  in  a small  red  bag,  or  they  suspend 
them  about  the  junk  in  convenient  places,  or  they  put  them  in 
the  censer  before  the  image  of  the  goddess  which  they  worship. 
When  there  is  a violent  storm,  and  there  seems  but  little  hope 
that  the  junk  will  outride  it,  the  sailors  all  kneel  down  near  the 
bow  with  incense  in  their  hands,  and  call  out  in  doleful  and 
bitter  tones  upon  Ma  Chu  to  send  deliverance.  In  case  they 
reach  the  port  without  shipwreck,  they  are  bound  to  offer  her 
an  especial  thanksgiving  of  food,  with  or  without  theatrical 
plays  in  her  honor,  according  to  their  vow.”* 

Another  goddess,  who  is  simply  called  “Mother,” 
is  very  popular  with  the  common  people.  She  has 
a reputation  for  great  skill  as  a midwife  and  a nurse. 
Mothers  worship  her  with  great  strictness,  presenting 
offerings  according  to  their  means ; and  while  they 
thank  her  for  past  aid,  they  are  equally  anxious  to 
secure  her  indispensable  services  for  the  future. 
She  is  the  goddess  of  children,  and  mothers  whose 
little  ones  are  sick  or  in  any  special  danger,  do  not 
fail  to  prostrate  themselves  before  an  image  of  the 
great  mother  of  all,  who  is  believed  to  have  infinite 
power  over  fierce  diseases  and  evil  influences  of 
all  sorts. 

I have  heard  several  curious  legends  in  regar 
to  this  goddess,  one  of  which  is  the  following, 
which  belongs  to  the  neighborhood  of  Foochow, 
and  explains  why  ducks  can  not  be  offered  to  hei 
in  sacrifice : 

" It  is  recorded  as  a veritable  fact  that  once,'  while  per 
forming  some  of  her  arts  for  the  purpose  of  procuring  rain 
in  a time  of  excessive  drought,  standing  on  a piece  of  matting 


•Doolittle’s  Social  Life  of  the  Chinese,  Vol.  I,  page  263. 
3 


28 


Women  of  the  Orient. 


which  was  simply  placed  on  the  surface  of  the  river  Min, 
opposite  this  city,  .and  just  below  where  the  Big  Bridge  is 
situated,  she  was  in  great  peril  from  the  malicious  attempts 
of  some  evil-disposed  demon  in  the  water,  which  tried  to 
draw  the  matting  down  into  the  water.  A certain  tall,  white 
devil  is  charged  with  this  mischievous  attempt  to  undermine 
he  security  of  her  footing.  What  the  sad  results  would  have 
been  to  her  personally,  as  well  as  to  married  women  and 
children  generally,  had  he  succeeded,  it  is  not  necessary  to 
attempt  to  deplore  or  depict;  for,  as  her  good  fate  would  have 
it,  four  ducks  came  bravely  to  her  rescue.  Each  seized  hold 
of  one  of  the  four  corners  of  the  matting  with  its  bill,  and 
held  it  firmly  in  position,  so  that  the  imp  cotdd  not  drag  it  from 
underneath  her.  In  view  of  this  signal  deliverance  in  her  hour 
of  peril,  she  vowed,  as  a token  of  gratitude,  never  to  partake 
of  duck’s  meat  again.  She  is  regarded  as  having  no  objection 
to  duck’s  eggs.  A small  island  in  the  river  at  this  place, 
called  * Duck  Island,’  was  raised  from  the  bed  of  the  river 
by  the  goddess,  in  commemoration  of  her  escape,  and  named 
after  her  deliverers;  so  many  Chinese  women  soberly  and 
stoutly  maintain.”* 

Most  of  the  fortune-tellers  which  I met  in  the 
streets  of  Chinese  cities  were  men,  while  most  of 
their  dupes  seemed  to  be  women.  There  is,  how- 
ever, in  China,  a class  of  female  mediums,  as  they 
are  called,  who  profess  to  hold  intercourse  with 
departed  spirits.  They  are  popularly  supposed  to 
become  possessed,  at  will,  with  the  spirit  of  some 
dead  individual,  knowledge  of  whom  is  desired  by 
female  friends,  who  gather  anxiously  around,  not 
lorgetting  first  to  pay  a liberal  fee  to  the  woman 
who  deals  in  such  high  and  mighty  influences. 
The  medium  passes  into  a sort  of  trance,  and  the 
deceased  person  uses  her  organs  of  speech  to''  com- 
municate with  the  living.  This  is  a decided  im- 


*Dooliltle’s  Social  Life  of  the  Chinese,  Vol.  I,  pajje  265. 


Woman's  Place  in  Religion. 


29 


provement  upon  the  more  clumsy  methods  adopted 
by  those  spirits  who  deign  to  visit  our  own  country, 
and  hold  mysterious  converse  with  “the  faithful.” 
A widow  may  thus  secure  direct  and  exact  news 
of  her  departed  husband,  receiving  special  comfort 
from  the  readily  recognized  tones  of  his  voice,  or 
a childless  woman  may  secure  positive  information 
as  to  the  future,  or  a sick  woman  may  be  informed  as 
to  what  medicine  will  be  the  most  efficacious  in 
arresting  her  malady.  Like  the  priests  and  the 
fortune-tellers  and  the  nuns,  and  the  long  line  of 
religious  impostors,  these  mediums  enjoy  an  abun 
dant  patronage,  and  do  their  full  share  in  the  work 
of  riveting  the  chains  of  a gross  superstition  upon 
the  degraded  females  of  this  land. 

An  American  resident  in  China  writes: 

“ The  Chinese  appear  to  have  got  hold,  in  some  way,  of 
the  secrets  of  ' Modern  Spiritualism,’  and  are  using  them  for  the 
purpose  of  frightening  the  people  against  the  Christian  religion. 
Native  ‘mediums’  represent  the  ghosts  of  deceased  converts 
as  having  returned  to  earth  unhappy  at  having  been  refused 
admittance  to  their  ancestral  heaven.  Expatriated  from  the 
celestial  halls  where  the  spirits  of  their  fathers  enjoy  the  bliss 
of  immortality,  they  seek  to  warn  those  whom  they  have  left, 
that  the  latter  may  turn  a deaf  ear  to  the  missionaries,  and 
so  retain  their  spiritual  birthright.  The  difference  between 
Chinese  spiritualism  and  that  with  which  we  are  more  familiar, 
is,  that  while  the  latter  claims  to  supersede  the  old  religion 
of  the  people  among  whom  it  has  sprung  up,  the  former  seeks 
to  conserve  it,” 

AMONG  THE  HINDOOS. 

The  population  of  India  is  divided,  in  a general 
sense,  into  two  great  classes — the  Hindoos  and  the 
Mohammedans.  The  Hindoos  are  by  far  the  most 


3° 


Women  of  the  Orient ; 


numerous,  and  in  proportion  to  the  Mohammedans 
are  about  five  to  one.  Hindoos  are  followers  of  the 
Brahminical  faith,  and  are  worshipers  of  idols,  being 
divided  into  almost  innumerable  sects  and  castes, 
which  can  not  eat  together  or  intermarry  with  each 
other,  although  this  does  not  prevent  their  living  to- 
gether harmoniously  in  the  same  social  communities. 

Among  the  Hindoos  nothing  is  secular;  therefore, 
a correct  understanding  of  the  condition  of  woman 
can  not  be  attained  except  by  the  light  of  the 
religious  circumstances  which  attend  her.  From 
such  knowledge  as  we  have  of  what  are  known  as 
the  ancient  Vedic  times,  we  gather  that  respect  for 
woman  was  then  thought  to  be  right,  and  was  even 
enjoined  as  an  important  duty.  Hard  and  degrading 
work  was  not  required  of  her;  her  skill  and  graces 
were  consecrated  to  the  adornment  of  the  domestic 
hearth;  she  was  protected  and  loved  by  man,  and 
treated  altogether  with  a gallantry  not  unlike  that 
which  characterized  the  palmiest  days  of  European 
chivalry. 

Despising  woman,  man  was  said  to  “despise  his 
mother;”  to  wrong  her  because  of  her  weakness  was 
a great  crime;  and  to  incur  her  curse  was  a great 
calamity.  Girls  made  choice  of  their  own  husbands, 
while  husband  and  wife  went  hand  in  hand  in  all 
the  domestic,  social,  and  religious  affairs  of  life. 

The  smiles  of  deity  rested  upon  woman  as  upon 
man,  and  her  prayers  and  offerings  were  equally 
acceptable. 

Next  to  their  strictly  sacred  writings,  probably, 
the  ancient  Sanskrit  epic  poetry  is  most  venerated 


Woman's  Place  in  Religion. 


3i 


by  all  orthodox  Hindoos;  and  it  is  a significant 
fact  that  the  most  popular  of  these,  the  Ramayana 
and  the  Mahabharata,  are  principally  devoted  to  the 
praises  of  beautiful  and  virtuous  women ; indeed, 
one  scholar  has  called  them  “galleries  of  exquisite 
female  portraits.” 

In  the  latter  of  these  poems  the  following  words 
are  put  into  the  mouth  of  a prominent  personage: 
“The  wife  is  the  honor  of  the  family, — she  who 
presents  the  children.  The  wife  is  the  man’s  vital 
spirit;  is  the  man’s  half;  is  his  best  friend,  and  the 
source  of  all  his  felicity.  The  wife,  with  her  endear- 
ing discourse,  is  the  friend  in  solitude,  the  mother 
to  the  oppressed,  and  a refreshment  on  the  journey 
in  the  wilderness  of  life.” 

But,  from  the  faith  and  practice  of  these  earlier 
centuries,  the  Hindoos  have  sadly  departed.  By 
degrees  the  religious  and  social  condition  of  woman 
has  deteriorated  until,  by  sacred  law  and  custom, 
she  is  now  consigned  to  a degradation  which  is  prob- 
ably without  a parallel  in  the  history  of  our  race. 
To  be  sure,  Buddhism,  which  overran  Hindoostan 
during  the  fifth  and  sixth  centuries  before  Christ, 
made  man  and  woman  equals,  and  preached  a tol- 
erably successful  crusade  against  the  superstitions 
and  cruel  rites  of  the  Brahminical  faith ; but  its 
triumph  was  comparatively  short.  It  was  evidently 
not  adapted  to  the  Hindoo  mind;  and  its  steady 
tendency  toward  monastic  life  worked  its  downfall, 
which  was  followed  by  a revival  of  Brahminism, 
especially  in  the  corrupt  form  of  Krishna  worship, 
which  still  retains  a powerful  hold  upon  the  popular 


32 


Women  of  the  Orient. 


mind.  Had  Buddhism  survived  on  the  peninsula, 
the  condition  of  Hindoo  women  would  now  be  a 
pleasanter  theme  on  which  to  dwell;  for  it  is  a note- 
worthy fact  that  in  Burmah,  where  Buddhism  still 
maintains  some  of  its  original  characteristics,  woman 
enjoys  a degree  of  freedom  not  much  inferior  to 
that  accorded  to  her  sisters  in  some  Christian  lands. 

The  Code  of  Manu,  which  is  the  formal  promul- 
gation of  the  Brahminic  faith,  drags  woman  down  to 
the  lowest  possible  religious  condition ; and  makes 
her  incapable,  through  her  own  efforts,  to  render 
acceptable  service  to  the  deity.  She  is  forbidden  to 
read  their  Scriptures  or  to  offer  up  prayer  or  to  offer 
sacrifice  in  her  own  name  and  right.  She  has  no 
individuality,  but  always  exists  in  her  father  or  in 
her  husband;  and  if  she  has  any  hopes  for  the  future 
they  are  based  upon  her  husband:  without  him  she 
. is  soulless  ! 

Vileness  and  brutishness  lead  men  to  inflict  wrongs 
upon  weak  women  in  all  lands;  but  in  India  woman’s 
wrongs  are  the  result  of  a religious  system  as  cruel 
as  it  is  false,  as  oppressive  as  it  is  devilish ; and 
every  poor,  debased  Hindoo  wife  knows  that  her 
husband  can  not  be  guilty  of  harshness  and  com- 
mand her  tame  submission  to  any  outrage  but  he 
can  quote  the  only  sacred  authority  of  which  she 
lias  any  knowledge  as  his  justification.  Among  the 
teachings  of  the  Shasters  in  regard  to  women  are 
the  following,  which  form  a part  of  the  “unalter- 
able religious  law”  of  the  Hindoos: 

"Women  have  no  business  with  the  texts  of  the  Veda,"  or 
sacred  book;  "thus  is  the  law  fully  settled:  having  therefore 


Woman's  Place  in  Religion. 


33 


no  evidence  of  law,  and  no  knowledge  of  expiatory  texts,  sin- 
ful women  must  be  as  foul  as  falsehood  itself,  and  this  is  a 
fixed  rule.” 

“ By  a girl,  or  by  a young  woman,  or  by  a woman  advanced 
in  years,  nothing  must  be  done,  even  in  her  own  dwelling- 
place,  according  to  her  mere  pleasure.” 

“No  sacrifice  is  allowed  to  women  apart  from  their  hus- 
bands, no  religious  rite,  no  fasting:  as  far  only  as  a wife  hon- 
ors her  lord,  so  far  is  she  exalted  in  heaven.” 

“A  husband,  however  devoid  of  good  qualities,  must  con- 
stantly be  revered  as  a god  by  a virtuous  wife.  She  who 
slights  not  her  lord,  but  keeps  her  mind,  speech,  and  body  de- 
voted to  him,  attains  his  heavenly  mansion.” 

Manu  also  writes:  “After  obtaining  a husband,  a 
woman  may,  at  any  time,  be  superseded  by  another 
wife,  if  she  drinks  any  spirituous  liquors,  though  her 
husband  go  to  bed  drunk  every  night,  or  if  she 
wastes  his  property.  If  she  has  no  children,  she  may 
be  superseded  in  the  eighth  year;  if  her  children 
be  dead,  in  the  tenth ; and,  provided  she  has  only 
daughters,  in  the  eleventh ; and,  if  she  speaks  un- 
kindly, without  delay.” 

Manu  “classes  her  with  the  stupid,  the  dumb, 
the  blind,  and  the  deaf.  She  may  be  corrected  by 
her  lord,  to  whom  her  mind,  speech,  and  body  are 
to  be  kept  in  subjection  by  means  of  a rope  or 
small  cane.  While,  on  the  other  hand,  ‘though 
unobservant  of  approved  usages,  or  utterly  devoid 
of  good  qualities,  yet  a husband  must  be  constantly 
revered  as  a god  by  a virtuous  wife.’  ” 

The  Shasters  further  declare  that,  “when  in  the 
presence  of  her  husband,  a woman  must  keep  her 
eyes  upon  her  master,  and  be  ready  to  receive  his 
commands.  When  he  speaks,  she  must  be  quiet 


34 


Women  of  the  Orient. 


and  listen  to  nothing  else  besides.  When  he  calls, 
she  must  leave  every  thing  else  and  attend  upon  him 
alone.  A woman  has  no  other  god  on  earth  but  her 
husband.  He  is  her  god,  her  priest,  and  her  religion. 
The  most  excellent  of  all  good  works  that  she  can 
perform  is  to  gratify  him  with  the  strictest  obedience. 
This  should  be  her  only  devotion.  If  he  laughs,  she 
must  also  laugh ; if  he  weeps,  she  must  also  weep ; 
if  he  sings,  she  must  be  in  an  ecstasy.” 

According  to  Dr.  William  Butler,  a religious  law 
of  the  Hindoos  enjoins  it  as  a solemn  duty  upon  a 
Brahmin  “to  suspend  his  reading  of  the  Veda  to  his 
disciples  should  a woman  happen  to  come  in  sight 
while  he  is  so  employed,  and  directs  him  not  to 
resume  the  utterance  of  the  holy  texts  until  she 
has  passed  beyond  the  possibility  of  hearing  them. 
Her  ear  is  not  pure  enough  to  hear  what  the  vilest 
male  thief  or  sensualist  in  the  bazaar  may  listen  to 
freely!  Woman’s  religious  knowledge  must  not  rise 
higher  than  the  Shasters.  The  ‘holy’  Vedas  are  re- 
served for  men,  and  for  them  alone.” 

Metempsychosis  is  an  important  doctrine  of  the 
Hindoo  religion. 

The  Hindoo  idea  of  eternal  happiness  is  com- 
prised in  passing  through  many  successive  births 
and  performing  thousands  of  meritorious  acts,  until 
a man  becomes  perfectly  holy,  is  absorbed  into  the 
divine  nature,  and  becomes  one  with  the  supreme 
being.  Future  punishment  consists  in  a soul  being 
condemned  to  take  up  its  abode  in  the  body  of 
some  despised  brute,  and  thence  into  one  still  more 
abominable,  repeating  the  operation  once  or  a thou- 


Woman's  Place  in  Religion.  35 

sand  times,  according  to  the  degree  of  sinfulness. 
When  a man  is  prospered,  and  becomes  wealthy,  he 
is  believed  to  have  lived  a good  life  in  a previous 
state  of  existence ; but  when  a man  is  extremely 
poor  or  sickly  or  lame  or  blind,  he  is  said  to  be 
suffering  for  sins  committed  in  a former  life.  Those 
who  now  are  poor  or  ugly,  or  of  low  caste,  may,  if 
constant  in  their  worship  of  the  gods,  be  beautiful 
and  rich  and  greatly  honored  in  the  next  birth. 

Numerous  legends  are  current  among  the  common 
people,  of  which  the  following  is  a sample : 

It  is  said  that  “a  Hindoo  once  wished  to  offer  a 
ram  in  sacrifice.  He  went  out  of  the  village  to  an 
adjoining  jungle  or  meadow  where  these  animals 
were  feeding,  and  purchased  one;  but  instead  of  re- 
moving the  animal  in  a gentle  way  began  to  drag  it 
most  unmercifully  by  one  of  its  legs.  Seeing  itself 
thus  treated,  the  brute  laughed  out:  the  man,  of 
course,  asked  him  why  he  laughed;  the  ram  said  it 
was  nothing;  but  the  former  insisted  on  knowing  the 
reason,  and  the  ram  at  last  told  him  that  in  the  next 
life  he  [that  is,  the  man]  would  be  a ram  and  him- 
self a man,  and  would  drag  him  as  he  is  himself 
now  dragged.  The  Hindoo  did  not  like  the  idea 
of  being  thus  handled,  and  hearing  this,  let  the  poor 
animal  go  free.” 

Only  through  this  doctrine  is  any  door  of  hope 
as  regards  the  future  opened  to  Hindoo  women.  A 
woman  who  is  a disobedient  wife,  or  does  not  wor- 
ship her  husband,  and  constantly  care  for  his  com- 
fort, will  sink  to  the  lowest  hell,  suffer  the  most 
exquisite  tortures,  after  which  she  will  again  be 


Women  of  the  Orient. 


5<$ 

born  a female,  and  be  married  only  to  lose  her 
husband  very  soon,  and  be  a widow;  from  which 
wretched  condition  she  must  pass  to  the  body  of  a 
serpent  or  a loathsome  insect. 

Formerly  when  Suttee  was  openly  practiced,  if 
a wife  refused  to  be  burned,  with  the  dead  body 
of  her  husband,  or  if  he  died  at  such  a distance 
from  home  that  the  ceremony  was  impossible,  she 
was  taught  to  expect  to  drag  out  an  eternity  of  mis- 
ery in  the  bodies  of  the  vilest  animals,  and  the  most 
horrid  monsters  of  which  it  is  possible  to  conceive. 

AMONG  THE  MOHAMMEDANS. 

Mohammedans  believe  that  women  have  souls, 
but  the  Koran  teaches  that  their  future  salvation 
depends  largely  upon  their  relations  to  their  hus- 
bands. In  chapter  fourth  of  the  Koran,  entitled 
“Women,”  we  read: 

"Men  shall  have  the  pre-eminence  above  women,  because 
of  those  advantages  wherein  God  hath  caused  the  one  of 
them  to  excel  the  other,  and  for  that  which  they  expend 
of  their  substance  in  maintaining  their  wives.  The  honest 
women  are  obedient,  careful  in  the  absence  of  their  husbands, 
for  that  God  preservelh  them,  by  committing  them  to  the  care 
and  protection  of  the  men.  But  those  whose  perverseness  ye 
shall  be  apprehensive  of,  rebuke;  and  remove  them  into  sep- 
arate apartments,  and  chastise  them.  But  if  they  shall  be  obe- 
dient unto  you,  seek  not  an  occasion  of  quarrel  against  them: 
for  God  is  high  and  great."* 

Strict  obedience  to  their  husbands  is  the  only 
condition  upon  which  even  Moslem  women  can  ex- 
pect to  be  saved. 


* Translation  by  George  Sale,  Gent.,  page  106. 


Woman's  Place  in  Religion. 


3? 


It  is,  perhaps,  a common  supposition  that  the 
Koran  teaches  that  women  will  not  be  permitted  tc 
enter  Paradise — or  the  highest  heavenly  abode — since 
their  place  will  be  supplied  by  the  Houris  promised  to 
all  faithful  followers  of  the  Prdphet.  But  this  is  evi- 
dently a mistake,  since  in  chapter  thirty-six  we  read: 

“On  this  day  the  inhabitants  of  Paradise  shall  lie  wholly 
taken  up  with  joy:  they  and  their  wives  shall  rest  in  shady 
groves,  leaning  on  magnificent  couches.  There  shall  they 
have  fruit,  and  they  shall  obtain  whatever  they  shall  desire.” 

And  in  chapter  forty-three  we  read : 

" O my  servants,  there  shall  no  fear  come  on  you  this  day, 
neither  shall  ye  be  grieved : who  have  believed  in  our  signs, 
and  have  been  Moslems:  enter  ye  into  paradise,  ye  and  your 
wives,  with  great  joy.” 

In  chapter  thirty-three  it  is  said: 

“Verily  the  Moslems  of  either  sex,  and  the  true  believers 
of  either  sex,  and  the  devout  men  and  the  devout  women,  and 
the  men  of  veracity  and  the  women  of  veracity,  and  the  patient 
men  and  the  patient  women,  and  the  humble  men  and  the 
humble  women,  and  the  alms-givers  of  either  sex,  and  the 
men  who  fast  and  the  women  who  fast,  and  the  chaste  men 
and  the  chaste  women,  and  those  of  either  sex  who  remember 
God  frequently,  for  them  hath  God  prepared  forgiveness  and 
a great  reward.”* 

The  sum  and  substance  of  what  the  great  mass 
of  Mohammedan  women  (either  in  India  or  Turkey) 
know  about  religion  and  heaven  is,  that  the  first 
consists  in  obedience  to  the  husband,  no  matter  how 
vile  a brute  he  may  be;  and  the  second  is  only  to  be 
secured  by  them  as  the  reward  of  such  obedience. 
I never  have  seen  men  and  women  mingling  together 
in  Mohammedan  mosques  at  the  hour  of  prayer. 


*Sale’s  Translation,  pages  345,  381,  331. 


38 


Women  of  the  Orient. 


Women  must  do  the  most  of  their  worshiping  at 
home;  or,  if  at  times  admitted  to  the  mosques, 
it  must  be  when  the  men  are  not  there,  since  any 
thing  like  a recognition  of  woman’s  equality  before 
God  would  be  regarded  as  in  the  highest  degree 
subversive  of  true  social  order  and  piety. 

Although  some  show  of  protection  is  thrown 
around  her  by  the  Koran,  the  orthodox  Moslem 
idea  of  woman  is,  indeed,  most  vile  and  degrading, 
while  the  average  treatment  she  receives  at  the  hands 
of  the  so-called  superior  sex  is  most  brutal.  If  in 
any  one  point  more  than  another  this  system  gives 
proof  of  its  falsity,  it  is  by  its  violation  of  the  divine 
law  of  love  in  the  wicked  treatment  of  defenseless 
woman.  Very  timely  and  appropriate  was  the  prayer 
of  Charles  Wesley: 

“The  smoke  of  the  infernal  cave, 

Which  half  the  Christian  world  o’erspread. 

Disperse,  thou  heavenly  Light,  and  save 
The  souls  by  that  impostor  led, 

That  Arab  thief,  as  Satan  bold, 

Who  quite  destroyed  thy  Asian  fold.” 

The  Mohammedans  have  numerous  proverbs  ex- 
pressive of  the  very  low  estimate  they  put  upon 
women,  from  which  I select  the  following,  translated 
by  Dr.  H.  H.  Jessup  in  his  valuable  book  entitled 
“The  Women  of  the  Arabs:” 

“Obedience  to  women  will  have  to  be  repented  of.” 

“The  heart  of  woman  is  given  to  folly.” 

“Women  are  the  whips  of  Satan.” 

“Alas  for  the  people  who  are  ruled  by  a woman !” 

“Trust  neither  a king,  a horse,  nor  a woman;  for  the  king 
is  fastidious,  the  horse  prone  to  run  away,  and  the  woman  is 
perfidious.” 


Chapter  II. 


BIRTH. 


T a social  gathering  of  missionaries  and  travelers 


in  Beyroot,  Syria,  in  the  Spring  of  1874,  the 
following  incident  was  related  by  a lady  present: 

The  Arab  children  of  a mission  school  were  play- 
ing together  one  morning,  when  the  teacher  over- 
heard one  little  girl  speaking  to  another  about  the 
size  of  something  she  had  seen  the  day  before.  “It 
was  very  small,"  she  said.  “How  small  was  it?” 
asked  her  playmate.  “Oh,”  said  the  first  girl,  “It 
was  a little  speck  of  a thing.”  “But  just  how  little 
was  it?”  urged  the  second  girl;  when  her  compan- 
ion replied — with  a true  Oriental  comparison,  ^s 
beautiful  as  it  is  pathetic  — “As  little  as  was  the  joy 
of  my  father  on  the  day  I was  born.”  There  is 
compressed  into  that  brief  expression  a huge  vol- 
ume of  mournful  facts ; facts  which  the  Christian 
world  must  meet  and  modify,  even  though  a knowl- 
edge of  them  may  send  a thrill  of  pious  horror 
through  every  enlightened  soul! 

There  is  great  rejoicing  among  all  Orientals  over 
the  birth  of  a son,  not  only  on  account  of  the  nat- 
ural preference  for  a male  posterity  which  is  com- 
mon to  nearly  all  lands,  but  for  various  other  rea- 
sons. A son,  if  he  survive,  will  perpetuate  the 
name  as  well  as  the  memory  of  his  father.  If  it  be 


39 


40  Women  of  the  Orient. 

in  China,  a son  can  alone  acceptably  worship  the 
spirits  of  his  departed  ancestors,  and  furnish  offer- 
ings for  their  comfortable  sustenance  in  the  ghostly 
realm  of  which  they  have  become  inhabitants.  If  it 
is  in  India,  a sort  of  religious  despair  takes  posses- 
sion of  a man  who  is  likely  to  leave  behind  him  no 
sons;  for,  in  that  case,  the  Shrad — a funeral  cere- 
mony considered  essential  to  his  happy  transmigra- 
tion and  future  welfare — must  be  performed  by  some 
other  relative,  and  the  poor  ghost  must  remain  in 
limbo  a much  longer  time. 

A Hindoo  father  often  awaits  in  an  agony  of  sus- 
pense the  birth  of  a child  until  the  announcement 
of  sex  is  made ; and  an  utter  desolation  of  soul  has 
come  upon  him  when  he  has  heard  the  words  “It  is 
a girl;”  for  then  he  knows  that  the  hope  he  has 
cherished  of  an  honored  funeral  pile,  and  a happy 
passage  through  the  next  transmigration,  is  all  in 
v^in.  This  is  his  religious  faith,  and  we  must  re- 
spect it,  at  least  so  far  as  to  pity  him  in  his  un- 
affected distress. 

If  the  Shrad  is  not  performed  at  all,  the  spirit 
must  forever  wander  about  the  universe  in  the  form 
of  a fiend  called  Bhata,  who  has  a sort  of  roving 
commission  to  neutralize  good  influences,  and  tor- 
ment mankind  in  general.  Hence  the  birth  of  each 
successive  boy  makes  it  the  more  certain  that  the 
soul  of  the  father  will  not  be  friendless  and  neg- 
lected in  the  future  world. 

Sons  alone  are  an  assurance  of  support  in  old 
age,  in  lands  where  daughters  become  the  absolute 
property  of  families  into  which  they  marry,  or, 


Birth. 


4i 


remaining  unmanned, , are  a burden  and  disgrace, 
unable  or  unwilling  to  assist  their  parents.  In  China 
and  India,  at  least,  a son  is  regarded  as  under  every 
possible  obligation  to  assist  in  maintaining  every 
feeble  or  necessarily  unemployed  member  of  his 
father’s  family;  and  while  such  a reason  as  this  for 
desiring  sons  would  be  of  weight  in  any  land,  it  is 
absolutely  unanswerable  in  those  countries  which  are 
so  over-populated  that  the  great  majority  of  the 
people  are  wretchedly  poor,  and  literally  live  “from 
hand  to  mouth.” 

In  India  the  great  expense  of  the  marriage  cere- 
monies and  feasts,  together  with  the  dower  which 
must  go  with  every  respectable  female,  makes  the 
birth  of  a daughter  an  unmitigated  calamity  in  the 
estimation  of  a poor  man.  My  friend,  Rev.  J. 
W.  Waugh,  D.  D.,  who  is  probably  as  accurate  in 
his  knowledge  of  Indian  manners  and  customs  as  any 
American  resident  in  that  country,  says: 

‘‘It  certainly  is  unreasonable  to  ask  the  man  who  receives 
only  enough  each  year  to  feed  and  clothe  himself  and  family 
to  welcome  the  coming  of  another  and  still  another  daughter, 
when  the  marriage  of  each  he  well  knows  will  inevitably  sink 
him  hopelessly  in  debt  for  years,  and,  perhaps,  for  life.  I do 
not  speak  now  of  the  almost  fabulous  sums  at  times  lavished  by 
more  wealthy  parents  on  the  marriage  of  their  daughters,  but 
of  the  hard  cash  actually  necessary  to  secure  them  a respectable 
settlement  in  life;  and  if  they  fail  in  this,  disgrace — unutter- 
able disgrace — awaits  them.  I have  known  a father  to  borrow 
money  at  seventy-five  per  cent  per  annum,  in  order  to  secure 
what  would  be  a very  moderate  dower,  and  thus  burden  him- 
self with  a very  millstone  of  debt,  rather  than  become  a marked 
man  in  his  caste  for  having  failed  to  secure  such  an  outfit  as 
would  save  his  daughter  from  a life  of  slavery  or  infamy,  and 
himself  and  family  from  social  ostracism.” 


42 


Women  of  the  Orient. 


Again,  a son  is  expected  to  be  the  constant  de- 
fender of  his  mother  and  sisters  in  countries  where 
the  widow  and  the  fatherless  are  often  cruelly  op- 
pressed, and  where  unprotected  women  can  expect 
no  favors.  Lastly,  since  the  sons  and  their  families 
never  set  up  housekeeping  for  themselves  while 
the  father  lives,  but  make  a part  of  the  paternal 
household  and  are  under  the  paternal  government, 
each  son  born  will  eventually  add  largely  to  the 
father’s  patriarchal  authority  and  dignity. 

For  these  reasons  among  all  the  Orientals  a man 
is  looked  upon  as  especially  favored  who  has  a large 
number  of  boys  in  his  family;  while,  for  the  same 
reasons,  a girl  is  regarded  as  even  worse  than  useless. 
As  a matter  of  course,  where  there  are  several  wives, 
their  rivalry  for  the  husband’s  regard  is  often  great; 
and  she  who  first  and  oftenest  piesents  him  with  sons 
has  a corresponding  advantage  over  her  associates, 
and  it  is  by  no  means  uncommon  for  poison  or  the 
dagger  to  be  employed  by  less  fortunate  wives  to 
turn  such  a triumph  into  desolation  and  mourning. 

On  the  birth  of  a son,  congratulations  pour  in 
upon  the  happy  father;  but  when  a female  infant 
comes  into  the  world,  if  the  father  does  not  actually 
hide  himself  from  the  people  because  of  the  ill  tidings, 
he  goes  out  into  the  bazaar  to  receive  the  condolence 
and  sympathy  of  his  male  friends  to  support  him  in 
his  unwelcome  trial,  while  the  afflicted  mother  is 
obliged  to  endure  ten  extra  days  of  purification. 

The  Orientals  never  cease  to  wonder  at  the  fact 
that  Christians,  in  their  delight  at  the  birth  of  a 
child,  seem  to  make  no  distinction  in  favor  of  a son 


Birth. 


43 


over  a daughter;  and  numerous  incidents  are  related 
to  travelers  where  English  or  American  residents  in, 
Eastern  lands  have  actually  received  visits  of  con 
dolence  from  their  polite  native  acquaintances  when 
the  birth  of  a daughter  has  been  announced,  since 
strict  courtesy  would  not  permit  such  a domestic 
calamity  to  remain  unnoticed  in  the  neighborhood. 

When  girls  are  born  and  permitted  to  live,  it  is 
customary  for  the  fathers  almost  entirely  to  ignore 
them.  A father  will  spare  no  time  or  pains  to  insure 
the  comfort  of  his  son,  watching  over  him  with  all 
a woman’s  tenderness  and  patience  when  he  is  sick; 
nothing  is  too  good  for  a son,  the  pride  and  glory  of 
the  household.  On  the  contrary,  although  a father 
may  speak  kindly  and  pleasantly  to  a daughter,  yet 
custom  prevents  his  taking  her  up  in  his  arms  or  kiss- 
ing her  or  instructing  her,  or  showing  her  any  of  those 
attentions  so  dear  to  the  heart  of  a child.  In  speak- 
ing of  the  number  of  his  children,  a true  Oriental 
seldom  takes  the  trouble  to  count  in  the  daughters. 

A wealthy  Chinaman,  in  Shanghai,  who  was  ex- 
hibiting to  me  his  elegant  residence,  permitted  me  to 
see  the  female  apartments,  where,  besides  his  three 
wives,  were  five  or  six  little  daughters.  While  I con- 
fined myself  to  the  examination  of  the  costly  orna- 
ments about  the  room,  with  frequent  expressions  of 
surprise  and  wonder,  my  host  was  complacent;  but 
when  I began  paying  some  attention  to  the  little 
girls, — who  were  really  quite  pretty,  and  were  in  an 
ecstasy  of  delighted  curiosity  at  my  presence, — 
he  very  emphatically  gave  me  to  understand  that  I 
was  fooling  away  my  time  noticing  girls,  and,  with 

4 


44 


Women  of  the  Orient. 


the  air  of  a man  who  invites  and  expects  your  sym- 
pathy, he  wondered  what  he  had  done  to  offend  the 
gods  that  they  had  denied  him  a son,  to  perpetuate 
his  memory,  and  worship  at  his  grave,  while  they  had 
fairly  flooded  his  household  with  useless  daughters. 

In  Japan,  although  the  desire  for  male  children 
prevails,  and  sons  are  given  a decided  preference  in 
all  the  affairs  of  life,  still  I could  not  learn  that  female 
children  are  particularly  unwelcome.  Daughters  are 
treated  with  affectionate  tenderness  by  fathers,  and 
are  allowed  a degree  of  social  liberty  unknown  on 
the  continent  of  Asia.  In  China,  however,  the  low 
estimate  in  which  females  are  held  is  immediately 
noticed  by  travelers  who  hold  any  intercourse  with 
intelligent  natives,  and  fully  explains  the  debased 
condition  of  the  sex  throughout  the  Empire.  I have 
frequently  been  interrogated  by  the  Chinese  after 
this  manner: 

“How  old  are  you?  How  many  children  have 
you?”  “One.”  “ Is  it  a boy  or  a girl?”  “A  girl.” 
“What  a pity!  Would  you  not  prefer  a boy?” 
“No;  I am  thankful  that  providence  has  sent  me  my 
sweet  little  daughter.”  Whereupon  my  interlocutor 
would  invariably  elevate  his  eyebrows  with  an  in- 
credulous shake  of  the  head,  and  dismiss  the  subject 
by  saying:  “In  my  opinion,  boys  come  from  the 

gods,  while  girls  are  from  the  demons;  boys  are  a 
blessing,  but  girls  are  a curse ; and  the  quicker  you 
get  rid  of  them,  the  better!” 

The  present  and  eternal  happiness  of  a Chinese 
wife  depends  upon  her  becoming  the  mother  of  a 
son ; hence,  her  greatest  desire  is,  that  she  may  be 


Birth. 


45 


t~us  blessed.  A son  is  her  chief  pride,  while  her 
daughters  are  regarded  with  a corresponding  indiffer- 
ence. Her  daughters  will  be  married  at  an  early  age. 
and  become  (body  and  soul)  the  property  of  other 
families ; and  for  care,  when  she  is  sick  or  aged,  she 
must  depend  upon  her  son  and  his  wife.  Hence  it 
is  not  strange  that  the  happiest  households  in  China 
are  those  where  there  are  most  sons. 

A*lady  friend,  resident  in  China,  said: 

“Last  year  there  came  to  my  knowledge  a case  illustrating 
well  the  dreadful  effect  of  the  Chinese  social  and  religious 
systems.  A couple  had  been  married  many  years,  and  had 
no  children.  The  wife  made  many  prayers  and  offerings  in  a 
neighboring  temple,  and  promised  the  idol  a splendid  feast  if 
she  should  have  a son.  At  last  her  desire  was  fulfilled,  and  the 
delighted  couple  wished  to  pay  their  vow  to  the  idol.  But  they 
were  very  poor,  having  only  a small  piece  of  land  on  which 
they  lived,  and  from  which  they  got  their  whole  support.  They 
considered  much  what  they  should  do.  They  had  no  rich 
friends  from  whom  to  borrow,  no  handsome  clothes  that  they 
could  pawn,  and  no  way  of  earning  more  than  their  daily  bread; 
yet  the  idol  must  be  satisfied,  or  it  might  do  them  and  the  child 
great  harm.  There  was  only  the  land,  on  which  was  their 
whole  dependence.  After  much  distressed  debate,  in  which 
fear  of  the  idol  prevailed,  they  sold  the  land  for  thirty  dollars, 
and  spread  a thanksgiving  feast  before  the  god.  Then  they 
struggled  on,  not  hopelessly,  because  tliey  had  a son,  and  need 
not  go  hungry  nor  naked  in  their  old  age  in  this  world,  nor  in 
the  world  of  spirits.  By  working  at  odd  jobs  here  and  there, 
they  managed  to  keep  themselves  alive,  and  feed  the  child. 
When  the  boy  was  eight  years  old,  another  son  was  born  to 
them.  Again  the  idol  must  have  a thank-offering;  but  this  time 
they  had  no  land  to  sell,  and  were  in  the  last  stages  of  poverty. 
Their  only  valuable  possession  was  their  eight-year-old  boy. 
He  was  bright  and  handsome,  and  a rich,  childless  man  wanted 
him  for  his  own.  After  much  discussion,  agitated  by  fear  of 
the  idol  and  desire  for  its  beneficent  influence  on  the  babe,  and 
all  other  means  of  getting  money  failing,  they  sold  the  boy  for 


46 


Women  of  the  Orient. 


fifteen  dollars,  and  again  made  a feast  before  tl  e god.  The 
eldest  boy  gone,  and  the  feast  over,  the  baby  took  small  pox, 

Iand  died.  The  raving,  despairing  mother  carried  the  corpse 
and  bound  it  on  the  breast  of  the  idol,  saying:  ‘You  have 
eaten  our  land;  you  have  eaten  our  house;  you  have  eaten 
: our  pots  and  pans;  you  have  eaten  our  eight-year-old  boy;  till 
we  ever  had  has  gone  to  your  maw;  now  eat  this!'  "* 

A girl  from  her  very  birth  experiences  the  sin- 
ister influences  of  these  prevailing  ideas,  and  is  con- 
stantly tormented  with  a sense  of  her  inferiority 
and  comparative  worthlessness.  Dr.  Morrison  very 
completely  describes  the  difference  between  the 
sexes  in  the  following  curious  quotation  from  a 
Chinese  classic ; 

“ When  a son  is  born, 

He  sleeps  on  a bed ; 

He  is  clothed  in  robes; 

He  plays  with  gems; 

His  cry  is  princely  loud! 

But  when  a daughter  is  born, 

She  sleeps  on  the  ground  ; 

She  is  clothed  with  a wrapper; 

She  plays  with  a tile, 

She  is  incapable  either  of  evil  or  good  ; 

It  is  hers  only  to  think  of  preparing  wine  and  food, 

And  not  giving  any  occasion  of  grief  to  her  parents!!” 

The  Modammedans  have  a proverb:  “The  thresh- 
old weeps  forty  days  when  a girl  is  born;”  and 
I am  told  that,  at  least  throughout  Syria,  when 
a wedding  takes  place,  the  wish  which  custom  re- 
quires each  guest  to  express  to  the  happy  couple  is: 
“May  your  wedded  life  be  long  and  peaceful,  with 
plenty  of  sons  and  no  daughters  !'  ' 

Mohammedans  are  very  sorry  when  a girl  is 


* Miss  Adele  M.  Fielde,' Swatow.  t Dictionary,  Vol.  I.,  page  601 


Birth. 


47 


born;  and  the  grief  of  the  mother  is  most  sincere 
and  pitiable.  She  weeps  as  her  female  friends  flock 
in  to  express  their  sorrow,  and  they  all  weep  to- 
gether. And  well  they  may,  for  most  keenly  can 
they  appreciate  the  life-long  disappointment  and 
suffering  which  await  the  innocent  babe.  Some- 
times the  mother  and  grandmother  will  refuse  to 
kiss  or  to  fondle  the  child  for  months  after  its  birth, 
or  to  give  the  slightest  expression  of  regard  for  the 
little  stranger;  but  this  antipathy  gradually  wears 
away,  natural  affection  asserts  its  supremacy,  and 
the  little  girl  comes  to  be  kindly  tolerated,  if  not 
heartily  welcome. 

When  a boy  is  born  he  is  greeted  as  a special 
blessing  in  answer  to  prayer,  and  there  is  great  re- 
joicing! Presents  appropriate  to  his  condition  in  life 
are  sent  in  by  the  relatives  and  particular  friends  of 
the  family,  and  the  happy  father  especially  is  the 
recipient  of  many  heartfelt  congratulations.  Usually 
a feast,  as  costly  as  his  circumstances  will  permit,  is 
given  by  the  father  to  his  male  friends,  as  an  expres- 
sion of  his  personal  gratification.  But  no  rejoicings 
are  indulged  in  when  an  unwelcome  and  despised 
girl  is  born,  for  such  an  exhibition  would  be  singu- 
larly inappropriate. 

A common  custom  among  the  Mohammedans 
is  to  call  a father  by  the  name  of  his  son.  For  ex- 
ample, a man  whose  son  is  named  Yusef  will  be 
courteously  entitled  Aboo  -Yusef — or  the  father  of 
Joseph.  If,  however,  a man  have  no  sons,  but  a 
daughter,  he  is  never  called  by  her  name,  but,  in- 
stead, the  name  of  some  imaginary  son  is  compas 


48 


Women  of  the  Orient. 


sionately  bestowed  upon  the  unfortunate  gentleman. 
If  an  orthodox  old  Mussulman  have  a beautiful, 
dark-eyed  daughter  Miriam , no  matter  how  much  he 
prize  her,  no  matter  if  she  be  his  only  child,  you 
can  scarcely  put  a greater  insult  upon  him  than 
to  call  him  Aboo -Miriam.  One  day,  when  on  our 
horse-back  tour  through  Palestine,  our  chief  mule- 
teer Ibrahim  fell  into  a violent  dispute  with  one  of 
his  subordinates.  In  true  Arab  style,  there  were 
more  words  than  blows.  Louder  and  more  bitter 
grew  the  curses  and  imprecations  hurled  from  one 
to  the  other,  until  the  climax  was  reached  by  the 
rebellious  servant  contemptuously  shouting  out  to 
Ibrahim,  amid  the  loud  laughter  of  all  the  by  stand- 
ers:  “Aboo-Rachel  ” for  Rachel  was  the  name  of 
Ibrahim’s  eldest  daughter.  This  was  more  than 
even  a “true  believer”  could  bear,  and  the  result 
was  a severe  beating  administered  to  the  saucy  ras- 
cal by  the  enraged  muleteer,  which  was  only  termin- 
ated by  the  authority  of  our  dragoman. 

IN  JAPAN. 

Some  of  the  customs  of  the  Orientals  at  birth 
and  for  several  subsequent  months  are  extremely 
novel  and  interesting.  In  Japan  but  little  if  any 
distinction  is  made  in  these  usages  between  boys 
and  girls;  and  the  national  vivacity  and  domesticity 
of  character  render  these  ceremonies  peculiarly  en- 
joyable. Their  marriage  ceremonies  and  ceremonies 
connected  with  the  birth  and  training  of  children, 
Constantly  claim  the  attention  of  curious  travelers. 


Birth. 


49 


Taking  English  and  American  residents  in  Japan, 
as  well  as  my  intelligent  native  friends,  as  authority,  I 
conclude  that  what  is  regarded  among  Christian  peo- 
ple as  a natural  delicacy  in  reference  to  child-birth  is 
entirely  unknown  among  the  Japanese.  As  seen  as  a 
young  wife  has  the  hope  of  becoming  a mother,  all 
her  relatives  and  friends  are  notified,  and  assemble 
at  her  house,  where  they  hail  the  glad  news  with 
vulgar  congratulations,  indiscreet  questions,  and  an 
abundance  of  hygienic  counsels.  An  old  woman  is 
immediately  appointed  as  obassan  or  attendant,  and 
the  young  wife  must  thereafter  entirely  submit  to  her 
control.  At  the  third  month  the  friends  assemble  to 
witness  a second  solemnity,  which  is  the  placing  of  a 
girdle  of  red  cords  about  the  young  wife,  which  can 
only  be  laid  aside  on  the  completion  of  the  sixth 
month.  At  the  time  of  delivery,  the  poor  woman 
is  surrounded  by  a crowd  of  friends  and  neighbors, 
who  act  as  assistants  and  counselors  to  the  obassan; 
and  to  all  their  practices,  no  matter  how  superstitious 
or  whimsical,  she  must  humbly  and  patiently  submit.  ; 

The  birth  of  a child  does  not  end  her  pains ; for 
an  incomprehensible,  but  inexorable,  custom  requires 
that  the  young  mother  shall  not  be  permitted  a mo- 
ment's sleep,  however  imperatively  exhausted  nature 
may  demand  it,  until  her  child  is  washed  and  dressed, 
and  placed  in  her  arms, — an  operation  which  usually 
requires  several  hours. 

For  two  years,  at  least,  the  mother  will  nurse  the 
child ; and  whenever  her  female  friends  visit  her,  po- 
liteness requires  that  she  promptly  bestow  her  lacteal 
gifts  upon  any  little  children  who  may  accompany 


5° 


Women  of  the  Orient. 


their  mothers  upon  the  occasion.  She  must  not  be 
too  careful  of  her  baby.  It  must  be  carried  out  into 
the  fresh  air  every  day,  with  its  head  shav6d,  and 
perfectly  naked ; and  if  the  mother  is  otherwise  en- 
gaged, the  little  girls  of  the  neighborhood  are  always 
glad  of  the  privilege  of  performing  this  duty  for  her, 

not  only  as  an  expression 
of  friendship,  but  that  they 
may  become  skillful  in  what 
they  are  taught  to  regard 
as  one  of  the  main  duties 
of  their  future  vocation. 
Groups  of  girls  at  play,  each 
with  an  infant  ingeniously 
strapped  to  her  back,  may 
be  seen  any  day  in  the 
streets  of  a Japanese  town  or 
village.  In  order  to  avoid  as 
much  as  possible  the  fatigue 
of  carrying  the  child  about, 
the  mother  places  it  upon 
her  back,  fastening  it  be- 
tween her  chemise  and  the 
collar  of  her  kirimon,  or  outer  garment;  and  the 
traveler  constantly  sees  women  on  the  highways  and 
the  wives  of  the  farmers  working  in  the  fields  with  a 
little  shaven  head  wagging  about  between  their 
shoulders.  How  the  little  ones  endure  the  heat  of 
the  sun  is  more  than  I can  understand ; and  yet, 
sleeping  or  waking,  they  seem  to  be  patient  and 
happy.  In  a Japanese  house  the  children  are  often 
left  entirely  to  themselves,  and  this  can  be  done  with 


JAPANESE  GIRL  CARRYING  A CHILD. 


Birth. 


51 


absolute  safety,  for  they  can  tumble  about  upon  the 
soft  mats,  and  there  is  no  furniture  against  which 
to  fall  in  their  attempts  to  walk,  and  no  ornaments 
within  their  reach  for  the  busy  fingers  to  injure. 
Their  playmates  are  little  pug  dogs,  greatly  prized 
by  the  Japs,  and  a species  of  cat  with  white  fur, 
set  off  by  yellow  and  black  stripes,  and,  like  the  cats 
of  Java  and  the  Isle  of  Man,  with  no  tails,  unless  a 
stump  about  an  inch  long  may  be  dignified  with 
that  name. 

On  the  thirtieth  day  after  birth  the  child  receives 
its  first  name.  If  a boy,  he  will  be  given  a second 
name  on  coming  of  age,  and  a third  on  the  day  he 
is  married,  and  a fourth  if  he  is  ever  appointed  to  a 
government  office;  and  an  additional  name  is  be- 
stowed each  time  he  is  advanced  in  rank,  until  after 
his  death,  when  his  last  name,  by  which  his  mem- 
ory will  be  held  sacred  by  his  friends,  is  carved 
upon  his  tombstone. 

The  Japanese  have  a ceremony  at  the  first  nam- 
ing of  a child  which  corresponds  to  our  baptism, 
and  which  I have  frequently  witnessed  in  the  tem- 
ples. The  child  is  brought  with  considerable  cere- 
mony and  display  to  the  temple  where  the  parents 
regularly  worship;  and  after  certain  forms  of  purifi- 
cation have  been  observed,  the  father  hands  a sheet 
of  paper  with  three  names  written  upon  it  to  the 
officiating  priest,  who  copies  them  on  three  separate 
slips,  which  he  shakes  up  together  in  a sacred  dish, 
repeating  over  them  a certain  number  of  prayers,  and 
cabalistic  sentences,  after  which  he  throws  them  into 
the  air,  and  the  first  which  falls  to  the  floor  of  the 

1 


52 


Women  of  the  Orient. 


sanctuary  indicates  the  name  which  the  gods  have 
selected  as  proper  to  be  bestowed  upon  the  child. 
This  name  is  then  inscribed  upon  a sheet  of  orna- 
mented paper  by  the  priest,  and  given  as  a talisman 
to  the  father,  who  bestows  a liberal  fee  in  return ; 
and  if  wealthy  he  at  the  same  time  generously 
remembers  all  the  other  priests  of  his  religion  who 
reside  in  the  neighborhood. 

This  ends  the  religious  part  of  the  ceremony, 
which  is  followed  by  feasts  and  music  and  proces- 
sions, and  various  other  rejoicings  according  to  the 
social  condition  of  the  child;  and  a number  of  pre- 
scribed presents  are  bestowed  by  the  family  friends, 
among  which  are  two  fans  if  it  be  a boy,  and  a pot 
of  pomade  if  it  be  a girl.  The  fans  are  emblem- 
atical of  swords,  and  the  pomade  is  the  presage  of 
those  feminine  charms  which  are  expected  to  make 
the  little  maiden  one  of  the  most  attractive  of  her 
sex.  To  the  other  gifts  a ball  of  flax  thread  is  al- 
ways added,  which  signifies  a wish  for  a long  life. 
The  priest  is  required  to  place  the  child’s  name  on 
the  temple  roll,  and  to  watch  over  its  spiritual  wel- 
fare as  it  grows  up,  with  faithful  prayers  and  instruc- 
tions. These  temple  registers  are  said  to  be  very 
accurately  kept,  and  often  to  be  examined  by  the 
government.  After  the  first  few  years,  of  course, 
more  attention  is  paid  to  the  training  of  a boy  than 
to  the  training  of  a girl,  since  the  boy  must  be  fitted 
to  take  part  in  public  life,  and  intelligently  assume 
the  duties  of  citizenship. 

Japanese  parents  are  very  fond  of  their  children, 
and  give  themselves  up  to  their  amusement  and  com 


B/r  th. 


53 


JAPANESE  WOMEN  AND  CHILDREN. 

fort  with  a hearty  enjoyment  which  seems  to  suit 
the  children  admirably,  and  certainly  delights  the 
traveler  with  frequent  glimpses  of  home  life  and 
enjoyment  such  as  can  be  had  in  no  other  East- 
ern land. 


54 


Women  of  the  Orient. 


IN  CHINA. 

The  following  curious  customs  are  peculiar  to 
the  Chinese,  at  least  to  those  who  inhabit  the  Fuh- 
kien  province,  in  which  I spent  a longer  time  than 
in  any  other  part  of  the  empire,  and  enjoyed  some- 
what better  opportunities  for  observation  and  in- 
quiry. Married  life  in  China  is  seldom  satisfactory 
and  pleasant  unless  blessed  with  male  children ; and 
in  case  these  are  denied,  the  wife  will  resort  to  all 
sorts  of  superstitious  expedients  to  remove  her  dis- 
grace. Most  of  these  involve  visits  to  the  temples 
and  liberal  donations  to  the  gods  and  the  priests. 
Upon  the  fulfillment  of  vows  made  at  such  times 
die  priests  depend  largely  for  repairs  in  the  temples, 
and  the  regilding  and  painting  of  the  ugly  images 
under  their  care. 

When  a child  is  born  it  is  not  washed  or  prop- 
erly dressed  until  the  third  day.  This  washing  is 
performed  with  great  ceremony  before  an  image  of 
the  goddess  called  "’Mother,"  and  offerings  of  meat 
and  fruit  are  made;  which  offerings,  after  the  smell 
of  them  has  sufficiently  regaled  her  ladyship,  are 
feasted  upon  by  the  relatives  and  friends  in  attend- 
ance. This  is  a day  of  special  rejoicing,  congratu- 
lations and  presents;  and  well  it  may  be,  for  the 
child  is  now  clean,  a fact  which  can  probably  never 
again  be  truthfully  stated  in  regard  to  him,  though 
he  may  live  to  be  an"  hundred  years  old. 

In  connection  with  the  washing  the  custom  of 
‘ ‘ binding  the  wrists  ’ ’ is  observed.  This  usually  con- 
sists in  tying  a loose  red  string  around  each  wrist; 


Birth. 


55 


but  if  it  be  a boy  or  the  family  is  wealthy,  little  sil- 
ver and  even  gold  toys  are  added.  Generally  the 
string  is  removed  on  the  fourth  day,  although  some- 
times it  is  allowed  to  remain  for  several  months,  or 
perhaps  a year.  This  ceremony  is  performed  in  - 
order  to  secure  the  obedience  and  submission  of  the 
child  as  it  grows  up,  and  it  is  believed  to  be  very 
efficacious.  However  that  may  be,  I am  certain  that 
Chinese  children  are  among  the  most  obedient  in 
the  world,  and  this  praiseworthy  conduct  usually 
continues  as  long  as  the  parents  live. 

When  the  child  is  one  month  old,  it  is,  for  the 
first  time,  allowed  to  leave  the  bedroom  with  its 
mother;  and  on  that  day  is  observed  the  important 
and  characteristic  ceremony  of  “shaving  the  child’s 
head,”  which  operation  is  performed  before  an  im- 
age of  “Mother,”  if  the  child  is  a girl;  on  the  con- 
trary, a boy’s  head  is  shaved  before  the  tablets  of  his 
ancestors,  and  again  the  gods  and  the  priests  are 
remembered  in  offerings  of  food  and  money.  Other 
relatives  may  send  presents  on  that  day  if  they 
choose,  but  the  child’s  maternal  grandmother  is 
always  expected  to  remember  it  in  some  substantial 
gift,  appropriate  to  its  station  in  life.  This  is  always 
a day  of  great  rejoicing,  particularly  in  the  case  of  a 
boy,  and  among  the  rich  large  sums  are  often  ex- 
pended upon  the  festivities.  After  this  the  cere- 
monies connected  with  childhood  are  altogether  too 
numerous  to  be  even  referred  to  here,  except,  per- 
haps, two  or  three. 

On  the  day  the  child  is  four  months  old  it  is 
first  allowed  to  sit  in  a chair.  When  the  child  is  one 


Women  of  the  Orient. 


5* 

year  old,  other  offerings  are  made  to  the  gods,  and 
other  presents  arc  expected  from  the  maternal  grand- 
mother. A boy  must  receive  upon  that  day  at  least 
a pair  of  boy’s  shoes  and  a cap,  and  a girl  must  re 
ceive  ornamental  wristlets  and  head-gear.  On  this 
occasion  a set  of  money-scales,  a pair  of  shears,  a 
foot  measure,  a brass  mirror,  pencil,  ink,  paper  and 
ink-slab,  one  or  two  books,  the  abacus,  a silver  or 
gold  ornament  or  implement,  and  fruits,  etc.,  are 
placed  before  the  child  with  much  ceremony.  It  is  a 
moment  of  great  importance  to  all  assembled,  for  it  is 
supposed  that  the  article  first  taken  up  by  the  child 
indicates  its  future  state  and  occupation  in  society. 

If  the  child  is  a boy,  and  he  seizes  upon  a book 
or  a pen,  it  is  expected  that  he  will  become  a great 
scholar;  on  the  contrary,  if  he  grasps  the  money- 
scales  or  the  ornaments,  it  is  certain  that  he  will  be- 
come a very  wealthy  and  fortunate  business  man. 
If  these  predictions  are  not  verified  in  after  life, 
it  is  said  to  be  owing  to  the  malignant  influences  of 
certain  spirits,  who,  for  some  reason,  are  jealous  of 
the  child  or  its  family.  Many  remarkable  incidents 
are  related  to  support  this  time-honored  custom. 

When  visiting  a Chinese  gentleman  in  Canton,  tc 
witness  the  festiv  ities  in  honor  of  his  son,  who  had 
just  taken  his  second  literary  degree,  I was  told  by 
the  happy  father  that,  when  his  son  was  one  year 
old,  at  the  ceremony  of  “ grasping  playthings  ” the 
babe  first  took  up  a book,  and,  ip  an  unintelligible 
jabher,  imitated  the  tones  of  a reader. 

A wealthy  merchant  in  Foochow  said  to  a friend 
in  my  presence  that,  when  he  himself  was  a babe, 


Birth 


57 


on  the  occasion  above  alluded  to,  he  first  grasped 
two  silver  dollars,  and  held  them  for  several  hours, 
resisting  with  loud  cries  any  attempt  to  take  them 
from  him.  He  was  a fair  representative  of  his 
class,  and,  according  to  my  friend,  had  long  before 
brought  the  science  of  “ grasping  and  keeping"  to 
perfection. 

A very  common  legend  among  the  people  is  the 
following: 

“ In  tlie  Sung  dynasty,  a certain  lad,  on  the  day  when  he 
was  one  year  old,  while  seated  on  a sieve,  according  to  custom, 
first  seized  hold  of  two  miniature  military  weapons  in  one 
hand,  and  in  the  other  two  vessels,  like  those  used  in  sacrificial 
ceremonies  on  some  state  occasions.  After  a few  moments  he 
laid  these  articles  down,  and  took  up  a seal.  After  this  he  paid 
no  attention  to  the  other  playthings  before  him.  Now,  mark 
the  result — this  lad  became  a chancellor  of  the  Empire /’’ 

Every  month  or  two  during  the  entire  period  of 
childhood  some  important  ceremony  is  observed  by 
the  family,  and  especially  if  the  child  is  sick  or  does 
not  thrive;  all  sorts  of  superstitious  performances  are 
resorted  to, — since  the  real  science  of  medicine  is 
unknown  among  the  Chinese, — in  which  the  priests 
contrive  to  have  a prominent  part,  and  expect  a 
corresponding  reward.  On  all  these  occasions  the 
child,  whether  boy  or  girl,  is  made  to  worship  the 
gods  in  a certain  prescribed  manner,  usually  by  mov- 
ing its  hands  up  and  down  a few  times. 

Every  respectably  trained  Chinese  child  is  taught 
from  its  earliest  infancy  to  worship  idols,  and  to  pray 
and  offer  sacrifices  before  the  tablets  of  its  ancestors.* 

*For  exact  knowledge  upon  some  of  the  above  points  I am  in- 
debted to  Doolittle’s  “Social  Life  of  the  Chinese.” 


58 


Women  of  the  Orient. 


IN  INDIA. 

In  no  other  country  on  the  face  of  the  globe  is 
there  so  much  genuine  anxiety  on  the  approach  of 
child-birth  as  in  India,  for  in  no  other  land  does 
so  much  depend  on  the  expected  child  being  a boy 
rather  than  a girl.  Mothers  are  sometimes  almost 
crazed  with  fear  that  their  child  may  be  a daughter. 
The  female  infant  is,  in  every  sense,  an  intruder, 
with  no  moral  claim  upon  parental  affection.  In  all 
Hindoo  families,  in  easy  or  affluent  circumstances, 
a room  is  set  apart  as  the  birth-chamber.  To  this 
apartment  each  expectant  mother  repairs  as  her  hour 
of  anxiety  and  sorrow  approaches.  Over  the  main 
entrance  to  the  female  apartments  the  painted  skull 
of  a sacred  cow  is  often  placed  at  such  a time,  to 
ward  off  evil  influences,  to  facilitate  delivery,  and  to 
increase  the  chances  for  a male  child.  This  birth- 
chamber  is  quite  generally  a small  shed,  used  for 
stabling  the  family  cow,  and  the  floor  is  raised  a 
step  or  two  above  the  ground.  It  is  always  in  what 
is  known  as  the  woman  s court. 

When  a woman  takes  possession  of  these  quar- 
ters a mat  is  stretched  across  to  separate  her  from 
the  cow,  and  a bed  is  prepared  by  spreading  a mat 
upon  the  well-swept  cement  floor.  Even  in  high 
caste  and  wealthy  families,  every  child  must  be  born 
in  this  place;  and  there  mother  and  child  must 
remain  until  the  child  is  twenty-eight  days  old,  when 
they  may  be  removed  to  the  mother’s  own  room 
above.  In  the  meantime  no  person  of  the  same  oi 
higher  caste  must  touch  the  mother,  not  even  her 


Birth. 


59 


own  nearest  relatives.  No  matter  how  sick  she  may 
be,  or  how  much  she  may  suffer,  no  kind  hand  is 
permitted  to  stroke  her  throbbing  temples,  or  per- 
form any  little  offices  of  affection  for  her.  Her 
food,  and  all  she  may  need  to  make  her  compara- 
tively comfortable,  is  brought  to  her  by  some  poor 
coolie  woman  employed  for  the  purpose.  If  the 
child  is  a girl,  or  dies  in  a few  days,  it  is  hardly 
thought  worth  while  to  provide  even  this  one  attend- 
ant, and  food  is  brought  to  the  polluted  mother 
upon  a plantain  leaf  (which  can  afterward  be  thrown 
away  as  defiled),  and  laid  within  reach  by  some 
female  member  of  the  household.  All  the  time  a 
fire  of  charcoal  or  buffalo-dung  is  kept  burning  in 
the  shed,  no  matter  how  hot  the  weather  is.  Of 
course,  poor  women  of  the  lower  castes  do  not 
receive  any  such  attentions  as  these;  and,  as  a con- 
sequence, child-birth  is  not  so  serious  a matter  with 
them.  Two  or  three  days’  absence  from  work  is 
usually  all  that  is  required. 

Religious  worship  is  not  an  occasional  act  with 
a zealous  Hindoo,  but  is  a part  of  every  thing  he 
does,  and,  of  course,  must  be  an  integrant  part  of 
the  care  and  training  of  his  children  during  the  first 
few  months  and  years  of  their  life.  A father  is  per- 
mitted to  see  a son  when  he  is  ten  days  old,  but 
he  can  not  look  upon  a female  child  until  she  is 
twenty-eight  days  old.  On  the  birth  of  son  (and 
sometimes  on  the  birth  of  a daughter,  if  the  parents 
are  wealthy)  an  astrologer  is  consulted,  and  paid  for 
casting  the  child’s  horoscope,  and  writing  out  his 
prediction  in  regard  to  the  future.  When  it  is 


6o 


Women  of  the  Orient. 


removed  to  the  mother’s  upper  room  the  child  is 
given  a name.  When  it  is  six  months  old  a cere- 
mony is  performed  called  “ averting  the  evil  eye." 
At  three  years  of  age  the  child  has  its  head  shaved 
and  its  ears  bored.  Shortly  after  this,  if  a boy,  he 
is  taught  the  alphabet,  and  so  on,  the  ceremonies 
seeming  to  multiply  until — if  a Brahmin , that  is,  of 
the  priestly  caste — he  is  invested  with  the  sacred 
thread  about  his  left  shoulder,  as  the  badge  of  his 
order;  which  rite  is  performed  at  about  fourteen 
years  of  age,  on  the  day  the  astrologers  appoint. 
At  each  one  of  these  ceremonies,  two  or  more 
Brahmins  officiate,  and  are  liberally  paid,  besides 
finally  appropriating  all  the  food  and  other  costly 
offerings  made  to  the  family  gods.  The  feasts,  to 
which  many  friends  are  invited,  are  often  very  ex- 
pensive, and  always  impose  much  hard  labor  upon 
the  various  wives  of  the  establishment,  since  caste 
laws  require  that  all  food  and  sweetmeats  must  be 
prepared  by  their  hands. 


Chapter  III. 


INFANTICIDE. 

IN  the  Orient  a female  child  may 
be  permitted  to  live  for  various 
reasons,  among  which  are  the  fol- 
lowing, some  of  which  apply  more 
particularly  to  China: 

First.  There  may  be  a prospect 
of  her  being  useful  as  a laborer  in 
the  fields  or  upon  the  boats,  if  her 
parents  belong  to  the  working  class. 

Second.  The  father  may  have 
an  opportunity  to  betroth  her  to 
the  son  of  an  acquaintance,  so  that 
there  is  no  danger  of  the  family 
being  disgraced  by  her  remaining  unmarried ; and,  if 
it  be  in  China,  he  will  be  reimbursed  for  the  expense 
of  rearing  the  child.  In  those  sections  where  infanti- 
cide is  most  common,  males  usually  predominate; 
and  it  is  often  difficult  for  parents  to  secure  proper 
wives  for  their  sons;  they  will,  therefore,  make  a 
bargain  with  a family  into  which  a daughter  has  just 
been  born,  for  a certain  consideration,  to  spare  her 
life  and  pledge  her  to  their  son.  In  such  cases  the‘ 
little  girls  are  often  taken  from  their  parents  at  a 
very  early  age,  to  be  trained  up  in  the  families  of 
their  betrothed  husbands  until  they  are  married. 

6 1 


62 


Women  of  the  ORrENT. 


Third.  She  may  be  the  first  child  born  to  the 
parents,  and,  therefore,  be  not  altogether  unwelcome. 
If  the  family  has  been  blessed  with  sons  already,  and 
they  are  in  easy  circumstances,  one  or  two  girls  may 
be  tolerated  with  patient  resignation,  or  even  loved 
after  a fashion. 

Fourth.  The  father  may  be  absent  from  home 
when  the  little  girl  is  born,  and  the  mother’s  natural 
affection  for  her  offspring  may  lead  her  to  bear  the 
curses  of  her  relatives  and  neighbors  for  bringing 
another  “useless  mouth”  where  there  is  not  food 
enough  for  those  who  can  work  to  earn  it,  and  to 
spare  its  life. 

When  the  father  returns,  he  finds  that  the  fates 
are  against  him;  he  is  powerless,  for  it  would  be — 
at  least  in  China — a great  crime  to  kill  a child  when 
one  or  more  days  old.  Mrs.  E.  E.  Baldwin,  of 
Foochow,  relates: 

“The  other  day  my  nurse  remarked  to  me,  ‘I  am  the 
largest  of  six  sisters.'  I looked  at  her  in  utter  amazement,  and 
exclaimed : 'Six  sisters!  I never  heard  of  such  a number  in 
a Chinese  family.  I did  n’t  suppose  there  was  a family  in  the 
Empire  so  afflicted.  How  is  it?’  She  laughingly  explained 
how  her  father  worked  away  from  home,  and  never  happened 
to  be  at  home  when  the  girls  were  born  ; ' and,’  said  she, 
‘my  mother  loved  them,  and  could  n’t  endure  to  kill  them. 
When  my  father  came  home  he  would  fly  into  a great  rage, 
and  say,  ‘What,  another  girl;  so  many  already,  and  still  an- 
other!’ Then  he  would  scold  my  mother  dreadfully,  and  ask 
her  how  she  dared  to  have  girls.  But  mother  did  n’t  care,  and 
saved  the  little  girls  all  the  same,  and  he  did  n’t  dare  kill  them 
when  several  days  old.  So  there  are  six  girls  of  ps  and  one 
boy,  and  all  are  living.’ 

“ This  mother  comes  here  sometimes  to  see  her  daughter. 
She  is  a poor,  bent,  homely  old  woman,  but  to  me  she  is  al- 
most beautiful,  for  I know  that  this 'dreadful  heathenism  has 


Infanticide. 


63 


not  been  able  to  crush  out  utterly  the  tender,  loving  nature; 
and  I see  in  her  that  true  moral  courage  that  dared  to  defy 
custom,  and  her  husband's  wrath  and  hatred.  Yet  so  sad  is 
the  life  of  a heathen  woman  that  I often  feel  that  this  dreadful 
crime  of  infanticide  is  overruled  for  good  to  the  little  ones  thus 
hurried  out  of  the  world.” 

Lastly.  Revolting  as  it  may  seem,  the  father  may 
sell  his  little  daughter,  to  be  taken  from  her  mother 
at  a suitable  age,  and  trained  up  to  a life  of  shame, 
which  is  a common  custom.  Men  and  women,  whose 
business  it  is  to  recruit  the  dens  of  licentiousness 
which  abound  in  every  city,  are  always  on  the  watch 
to  purchase  infants  where  parents  are  willing  to  sell, 
in  which  case  all  track  and  trace  of  the  child  is,  of 
course,  at  once  lost.  Sometimes  female  children  are 
sold  or  given  away  to  traders,  who  in  turn  dispose 
of  them  as  best  they  can,  and  for  any  purpose. 

Miss  A.  M.  Fielde,  of  Swatow,  writes: 

“ Some  months  ago,  in  walking  near  a neighboring  village, 
I met  a man  carrying  two  large  covered  baskets  on  the  ends  of 
a pole  over  his  shoulder.  Cries  were  issuing  from  the  baskets, 
and  I made  him  stop  and  let  me  see  what  was  in  them.  There 
were  three  babies,  one  in  one  basket,  and  two  in  the  other,  all 
lying  on  their  backs,  blue  with  cold,  and  hungry  and  crying 
with  all  their  small  might.  The  man  was  a baby-merchant, 
and  had  taken  out  six  in  the  morning  to  sell,  and,  having  dis- 
posed of  half  his  stock,  was  returning  home  at  nightfall  with 
the  remainder.  He  said  if  I would  take  them  all,  he  would  sell 
me  the  lot  very  cheap.  I suppose  he  would  have  considered 
a dollar  apiece  a sufficient  compensation.” 

If  none  of  these  reasons  make  it  desirable  that 
the  child  should  live,  in  very  many  cases  she  is  im- 
mediately put  out  of  existence. 

Fathers  especially  believe  themselves  to  be  per 
forming  a praiseworthy  act  in  quietly  suppressing 


Women  of  the  Orient. 


existence  at  its  threshold;  and  the  tales  that  are 
related  to  missionaries  by  the  mothers  whose  confi- 
dence they  gain,  are  of  the  most  horrible  character, 
abundantly  confirming  their  worst  suspicions  as  to 
the  existence  of  this  custom  almost  throughout  the 
entire  Orient. 

PREVALENCE  OF  THE  CRIME. 

Some  writers  on  China  and  India  are  decided  in 
the  opinion  that  infanticide  prevails  to  a frightful 
degree  throughout  the  whole  extent  of  both  em- 
pires. From  the  numerous  facts  I was  able  to 
gather  while  in  these  countries,  I am  of  the  opinion 
that,  although  instances  of  this  crime  may  be  found 
in  every  part  of  China  and  India,  still  as  a prevailing 
custom  it  exists  only  in  certain  provinces. 

I am  satisfied  that  in  the  north  of  China  infanti- 
cide is  not  generally  practiced.  Careful  investiga- 
tions have  been  made  in  and  about  Canton,  and 
the  conclusion  is  reached  that  in  that  province  it  is 
comparatively  rare,  and  is  almost  unanimously  disap- 
proved of  by  the  inhabitants,  although  not  officially 
noticed  by  the  government.  On  the  other  hand 
at  Amoy,  Swatow,  and  Foochow,  and  in  other  mar- 
itime provinces,  investigation  has  disclosed  the  exist- 
ence of  this  crime  to  a fearful  extent  among  all 
classes  of  people.  The  lady  above  quoted  says: 
“Of  ten  women  now  learning  to  read  in  my  Bible- 
class  at  Swatow,  five  have  among  them  destroyed 
twelve  daughters,  and  five  have  destroyed  none  be- 
cause they  have  each  borne  less  than  three.”  This 
was  before  they  became  Christians,  of  course.  It  is 


Infanticide. 


65 


confidently  stated  by  American  residents  at  Amoy 
that  an  average  of  about  forty  per  cent  of  all  girls 
born  in  that  province  are  murdered.  In  one  village 
on  Amoy  Island  an  American  gentleman  found  from 
the  statements  of  the  inhabitants,  freely  made,  that 
more  than  one-half  of  the  girls  were  destroyed  at 
birth.  This  was  corroborated  by  the  numerical  ine- 
quality of  the  sexes. 

I am  fully  persuaded  that  infanticide  prevails  in 
the  Fuh-kien  province  to  a greater  extent  than  in 
any  other  part  of  China.  Missionaries,  with  whom 
I am  personally  acquainted,  give  ample  testimony  in 
support  of  that  opinion.  One  lady  questioned  a 
native  woman  in  her  employ  as  to  the  commonness 
of  the  crime,  and  was  told  that  “in  the  rural  vil- 
lages there  is  scarcely  a house  in  which  one  or  more 
girls  have  not  been  destroyed.”  The  woman  said 
that  one  of  her  near  neighbors  out  of  a family  of 
seven  daughters  had  destroyed  five.  She  herself,  she 
said,  had  not  committed  the  cruel  deed,  though 
she  had  borne  three  daughters  and  one  son ; the 
son  was  alive,  but  the  demons  (query,  mid  wives?) 
had  carried  off  all  the  girls.* 

Miss  Beulah  Woolston,  who  has  had  an  exten- 
sive experience  in  mission  life,  and  is  an  accurate 
observer  of  Chinese  manners  and  customs  in  and 
about  Foochow,  says,  in  speaking  of  a recent  visit 
to  the  sea-coast: 

“We  went  out  Monday  after  dinner  to  the  rocks  near  the 
sea.  Three  women  came  and  entered  into  conversation. 


Maclay’s  “Life  Among  the  Chinese,”  page  347. 


66 


Women  of  the  Orient. 


“'In  your  country,  when  people  have  more  girls  than  thev 
want,  what  do  they  do  with  them,  drown  them?’ 

“‘No;  never!’ 

"One  of  them  said,  ‘I  have  had  eleven  girls — we  saved 
one  and  killed  ten — and  three  boys.’ 

“'How  terribly  wicked!  You  have  drowned  ten  girls  and 
three  boys!’ 

“‘No,  not  the  boys.  If  we  should  have  a hundred  boys  we 
would  save  them  all.’ 

“‘And  why  do  you  not  save  the  girls?’ 

“‘We  have  nothing  for  them  to  eat  and  nothing  for  them 
to  wear.  We  do  n’t  want  them.  We  drown  them.’ 

“Another  said,  ‘Shall  we  let  them  starve  to  death  or  “chill 
to  death?”  It  is  better  to  drown  them.’ 

"They  say  all  this  with  as  much  indifference  as  though 
they  were  talking  about  destroying  a rat.  At  another  time  a 
woman  made  us  a call,  and,  in  speaking  of  her  children,  said 
she  had  had  four  girls,  but  had  given  them  all  away.  She  really 
seemed  to  have  some  feeling  about  it,  and  proceeded  to  describe 
the  process  of  drowning  their  girl  babies,  ending  with,  ‘We  put 
them  in  a bucket,  and  when  the  water  is  poured  in  they  strug- 
gle so  in  the  water!’  ” 

Mrs.  E.  E.  Baldwin,  who  has  made  this  a special 
subject  of  investigation,  and  was  able  to  give  me 
much  exact  information,  says : 

“The  moment  it  is  discovered  that  a female  child  has  en- 
tered the  world,  the  cry  goes  forth,  ' It  is  a girl!  be  quick,  bring 
the  water  and  drown  it!’  Sometimes  the  murderer  does  not 
even  take  the  trouble  to  see  that  there  is  sufficient  water  to 
quickly  end  the  tragedy,  but  casts  the  innocent  little  babe  into 
a tub  in  which  there  is  so  little  water  that  its  death  struggles  are 
prolonged  for  hours.  I have  been  in  the  habit  for  some  years 
of  asking  the  women,  as  I met  them  on  the  hill  and  in  the 
country,  about  their  children,  and  almost  all  of  them  that  have 
had  girls  will  tell  me  that  they  have  drowned  one,  two,  or  three.” 

When  in  conversation  with  the  natives  of  Foo- 
chow upon  this  subject,  I found  that  they  unhesitat- 
ingly admitted  the  prevalence  of  infanticide  in  that 


Infanticide. 


67 


province.  One  man  in  the  employ  of  an  American 
merchant,  said  his  brother  had  destroyed  seven  out 
of  nine  children  born  to  him,  one  of  the  survivors 
being  a boy.  A native  Christian  preacher  told  me 
that  among  the  farmers  of  that  region  at  least  one- 
half  of  the  girls  born  are  immediately  put  out  of 
the  way;  and  that  even  among  the  wealthy  this 
kind  of  murder  is  quite  generally  practiced,  especi- 
ally after  they  have  already  spared  the  number  of 
girls  they  are  willing  to  rear. 

Notwithstanding  the  terrible  facts  above  stated, 
the  actual  proportion  of  girls  destroyed  to  the  en 
tire  female  population  of  China  is,  of  course,  very 
small,  and  has  been  often  unwarrantably  exaggerated. 

Turning  now  to  India,  we  find  the  destruction  of 
female  infants  to  be  “an  ancient,  systematic,  and 
prevalent  crime  among  the  Hindoos.”  Down  to  the 
year  1802  there  was  no  law  against  this  crime,  and 
it  was  very  extensively  practiced;  in  some  parts  of 
the  empire  the  murder  rate  running  as  high  as 
seventy  per  cent  of  all  the  females  born.  Since 
1802  British  law  has  prohibited  the  practice  and 
made  it  punishable  with  death ; and  as  gradually 
British  authority  has  been  spreading  on  the  penin- 
sula, and  now  the  entire  empire  is  under  the  control 
of  the  English  governor-general,  no  doubt  the  extent 
of  the  crime  has  been  greatly  lessened.  Still  there 
are  the  very  best  of  reasons  for  believing  that  infant- 
icide is  now  practiced  in  all  parts  of  British  India. 

During  the  year  1871  the  Friend  of  India  gave 
numerous  extracts  from  reliable  government  docu- 
ments on  this  subject.  Some  of  these  were  collected 

6 


68 


Women  of  the  Orient. 


by  Rev.  P.  T.  Wilson.  Mr.  Hobart,  joint-magistrate 
of  Bustee  in  1868,  wrote: 

“I  believe  that  the  returns  of  one  hundred  and  eighty  cer- 
tainly of  the  two  hundred  and  sixteen  villages  visited  are  as 
correct,  with  regard  to  numbers  and  age,  as  they  possibly  can 
be.  Nearly  all  spoke  of  the  crime  as  one  of  the  past;  I regret 
that  I can  not  think  the  crime  obselete,  or  even  diminished.  It 
is  practiced  with  greater  secrecy,  perhaps,  but  it  is  certainly 
extensively  practiced. 

“The  Soorujbunses  of  the  Rharut  Dwaj  clan  are  the  high- 
est caste  of  Rajpoots  in  the  district,  and  are  the  most  addicted 
to  infanticide.  They  are  very  numerous,  and  live  mainly  in 
Perqunnah  Amorha.  They  have  two  great  divisions,  entitled 
Baboos  and  Koours.  The  former  is  of  higher  rank,  and  is 
subdivided  into  sixteen  families,  inhabiting  fifty  villages,  and 
the  latter  is  subdivided  into  four  families,  inhabiting  sixty-six 
villages.  The  Rajah  of  Amorha  was  the  head  of  the  tribe. 
Of  these  villages,  ninety-nine  were  visited,  and  no  less  than 
eighty-six  found  suspicious.  The  Baboos  of  Khudawur  Kalan 
live  in  ten  villages,  in  seven  of  which  I found  one  hundred 
and  four  boys  and  one  girl,  who,  luckily  for  herself,  was  born 
and  bred  at  the  house  of  her  mother’s  family,  and  who  has  not 
been  permitted  to  come  to  her  father’s  house.  Their  other 
villages  are  said  to  contain  two  girls.  They  admit  that  for  ten 
years  there  has  been  but  one  girl  married  in  all  those  villages. 
They  have  been  always  an  unfeeling  sect.  Their  villages  are 
notorious  for  Suttee  monuments,  and  their  tanks  are  said  to  be 
deep  with  infants’  bones. 

“Next  came  the  Baboos  of  Nagpore,  who  live  in  twenty- 
seven  villages.  In  the  nineteen  visited,  I found  two  hundred 
and  ten  boys  and  forty-three  girls.  In  fifteen  of  the  viilages 
no  marriage  of  a girl  had  taken  place  for  a decade.  In  their 
three  remaining  villages,  there  would  appear  to  be  three  girls. 

“The  Baboos  of  Rumgurh  live  in  sixteen  villages.  In  the 
nine  villages  visited,  I found  seventy-one  boys  and  seven  girls. 
In  four  of  these  no  girls  exist,  and  in  seven  no  girl  has  been 
married  for  at  least  ten  years. 

“The  Baboos  of  Purtahgurh  live  in  five  villages.  In  the 
two  visited,  I found  thirty-one  boys  and  one  girl.  One  girl  is 
said  to  exist  in  their  other  three  villages.  The  Balroos  of 


Infanticide. 


69 


Asogpoor  preserve  their  old  reputation.  They  have  twenty 
boys  and  no  girls;  and  no  girl  has  ever  been  married  from 
among  them,  or  known  in  their  village. 

"Nearly  all  the  families  of  the  Baboos  and  Koours  practice 
the  crime.  The  former  are  perhaps  more  addicted  to  it;  but 
the  Ltichmunpore  Koours,  of  Luchmunpore,  form  an  honor- 
able exception.  They  have  in  their  village  twenty  boys  to 
twenty-one  gills.  The  Baboos  of  Koodrukee  are  also  a worthy 
exception. 

"The  Thakoors  of  Poorah  Murnah  Zillah  Fyzab.td  are  a 
large  element  in  the  Soorujbuns  clan  in  Amorha,  and  are  en- 
tirely unconnected  with  the  former  class.  They  live  in  forty- 
one  villages,  of  which  seventeen  were  examined,  and  one 
hundred  and  fifty-four  boys  and  fifty-four  girls  found  therein. 
In  eight  of  their  villages  a marriage  has  not  taken  place  for 
ten  years.  This  clan  is  not  so  addicted  to  the  practice,  but 
some  of  their  villages  are  very  bad.  In  six  of  them  there  are 
seventy-six  boys  and  only  seven  girls.  It  was  with  regard  to 
Aodeypoor,  one  of  these,  that  Ramjeeawun  Pundit  (a  man  who 
is  much  respected,  and  was  rewarded  for  loyalty)  said  to  me, 
‘I  have  lived  near  the  place,  as  boy  and  man,  close  on  eighty 
years,  and  I never  saw  a marriage  in  it.’” 

Rev.  W.  A.  Gladwin,  of  Cawnpore,  says: 

"In  some  sections  more  directly  under  English  dominion, 
the  practice  is  so  carefully  watched  that  it  can  not  be  performed 
at  the  time  of  birth,  but  the  little  ones  are  allowed  to  live  for 
several  weeks  or  months  for  a fit  opportunity  for  murder.  In 
more  remote  sections  the  dark  deeds  can  be  more  easily  ac- 
complished. But  it  must  be  done,  and  the  girls  must  certainly 
be  disposed  of,  sooner  or  later,  according  to  the  inexorable 
laws  of  the  caste. 

"I  am  officially  informed  that  in  the  Buslee  district,  two 
Thakoor  towns,  canvassed  in  the  recent  census,  reported  the 
first, — one  hundred  and  thirty  boys  and  two  girls,  and  the  oilier 
about  two  hundred  boys  and  no  girls.  I11  the  Thakoor  villages 
about  Cawnpore  there  is  but  from  three  to  five  per  cent  of  girls 
among  the  children  and  youth.  Judge  Halsey,  of  this  .city,  in 
an  official  statement  to  the  government,  says  that  in  the  Cawn- 
pore district  two  hundred  and  sixty-one  villages  are  red-handed 
■with  blood,  the  girls  all  being  murdered.  And  he  recommends 


70 


Women  of  the  Orient. 


that,  in  one  hundred  and  sixty  of  them,  an  extra  police  should 
be  stationed.  The  civil  surgeon  of  the  district  informs  me  that, 
during  this  Summer,  he  has  held  an  average  of  twenty-eight 
post-mortems  monthly,  of  which  ninety  per  cent  were  upon  the 
bodies  of  female  infants  murdered  by  their  parents,  as  nearly 
as  can  be  ascertained.” 

My  highly  esteemed  friend,  Rev.  J.  T.  Gracey, 
wrote  in  1870: 

"It  is  popularly  understood  that  the  British  Government 
in  India  prohibits  infanticide,  and,  so  far  as  the  statute  and 
some  general  oversight  avails,  it  does.  But  it  can  scarcely 
extend  its  prosecutions  to  all  cases  of  studied  neglect  and  ex- 
posure resulting  in  disease  and  death. 

“A  recent  census  discovered  the  fact  that,  in  the  city  of 
Umritsur  alone,  within  a year,  some  three  hundred  children 
had  been  stolen  by  wolves.  Now,  it  so  happens  that  the  wolves 
will  steal  children.  They  recently  entered  the  enclosure  of  a 
Mission  Orphanage  at  Cawnpore  and  took  away  three  children. 
They  do  not  always  destroy  them,  but  they  will  steal  them. 

"The  remarkable  thing  about  the  Umritsur  case,  however, 
was,  that  of  the  three  hundred  children  said  to  have  been 
stolen  within  the  year,  all  were  girls. 

“Thus  the  British  Government  does  prohibit  female  in- 
fanticide in  India,  but  it  can  not  well  assume  to  prevent  such 
an  exhibition  of  good  taste  as  this  on  the  part  of  the  wolves. 

“The  subterfuge  may  be  a shallow  one,  but  it  is  only  one 
of  a thousand,  and  merely  illustrates  the  impracticability  of 
reaching  such  evils  by  politics  and  police.  Our  missionary 
women,  with  their  Zenana  and  bazaar  schools,  have  the 
only  real  remedy  for  this,  as  of  other  evils  of  "the  habitations 
of  cruelty.’  ” 

All  classes  and  conditions  are  gtiilty  of  the  crime, 
but  it  especially  prevails  among  the  higher  castes, 
such  as  the  Rajpoots,  etc. 

The  infernal  custom  has  become  so  rooted  and 
grounded  in  the  social  life  of  India  that  the  people 
seem  to  have  no  conscience  in  the  matter,  and, 


Infanticide. 


7* 


unlike  China,  the  mothers  themselves  are  usually 
the  murderers;  and  they  will  even  defend  their  acts 
by  claiming  the  divine  sanction,  quoting  or  per- 
haps, rather,  misquoting  their  sacred  books  for  their 
authority. 

As  the  result  of  careful  inquiry  while  in  India,  I 
am  morally  certain  that,  at  the  very  lowest  estimate 
admissible,  fully  one-third  of  the  girls  born  among 
the  natives  of  that  country  are  still  secretly  mur- 
dered, seeming  to  say  during  the  brief  hour  of  their 
existence : 

“To  the  all-engulfing  tomb 
Quick  I hastened  from  the  womb ; 

Scarce  the  dawn  of  life  began, 

Ere  I measured  out  my  span. 

I no  smiling  pleasures  knew ; 

I no  gay  delights  could  view; 

Joyless  sojourner  was  I, 

Only  born  to  weep  and  die.” 

METHODS  EMPLOYED. 

The  methods  employed  are  various.  In  China, 
the  child  is  often  thrown  out  by  the  highwayside, 
where  it  quickly  falls  a prey  to  cold  or  starvation  or 
the  dogs.  Another  and  most  common  method  is  by 
drowning  in  a tub  of  water.  Sometimes  the  child  is 
thrown  into  a running  stream,  or  even  buried  alive. 
The  father  is  almost  invariably  the  executioner.  The 
mother’s  heart  often  clings  to  her  helpless  offspring, 
and  she  pleads  that  the  babe  may  be  given  away 
rather  than  destroyed ; but  quite  commonly  the 
parents  are  agreed  in  the  opinion  that  it  is  better 
to  destroy  it  than  to  resign  it  to  a life  of  poverty 
or  infamy. 


72 


Women  of  the  Orient. 


Sometimes  the  mother  manifests  a sincere  sorrow 
at  the  loss  of  her  children,  as  will  be  seen  by  the 
following  incident  related  by  Mrs.  Baldwin : 

"There  came  a time  of  sorrow  and  darkness  to  us  in  our 
home.  Our  precious  little  May  was  taken  out  of  our  arms 
suddenly,  unexpectedly.  The  sunlight  seemed  gone,  and  for 
a time  clouds  and  darkness  surrounded  me.  I was  sitting  one 
day  sewing,  and  oh,  so  heavy-hearted  the  sighs  would  come, 
and  comfort  came  not  near.  long  Chuo,  a woman  who  had 
been  employed  by  one  of  our  number,  and  was  now  about  to 
return  to  her  home,  came  into  the  room  where  I was  sitting  to 
bid  me  good-by.  I hardly  noticed  her  coming  in  at  first.  She 
sat  down,  and,'  putting  her  hand  on  her  heart,  drew  a long, 
heavy  sigh,  and  said:  ‘ Sing-Seng-Niong  (teacher’s  wife),  I 
know  just  how  you  feel;  I know  all  about  it.’  Bv  this  time 
she  had  secured  my  attention,  and  proceeded  to  tell  me  hei 
afflictions;  and  oh,  how  did  my  burden  of  sorrow  grow  light  in 
comparison  with  that  of  the  poor,  ignorant,  yet  tender-hearted 
and  loving  woman  before  me.  ‘Yes,’  said  she,  ‘I  know  all 
about  it.  I was  married,  and  our  first  child  was  a girl.  Oh, 
how  I loved  it  as  soon  as  born!  It  was  large  and  beautiful;’ 
and  she  described  with  all  a mother's  pride  this  little  first-born. 

‘ But,’  said  she,  ‘ it  was  a girl,  and  my  husband  said  it  must  die. 
He  went  after  a tub  of  water  immediately;  he  put  it  down  on 
the  floor  in  my  room,  and  then  he  took  my  babe,  my  little  girl. 
I begged  and  cried,  besought  him  not  to  drown  it.  I told  him 
it  might  grow  up  and  become  a wife,  and  he  could  get  money 
for  her.  But  no,  he  would  not  hear;  he  took  it  and  plunged  its 
little  head  into  the  tub  of  water.’ 

"Think  of  it,  ye  mothers  who  know  the  weakness  of  those 
first  hours  after  another  life  has  been  added  to  yours;  think  of 
that  being  done  before  that  tender  mother’s  eyes,  for  she  had  a 
tender  mother’s  heart.  I could  in  very  pity  almost  wish  she 
had  not!  Once  the  father  pushed  the  little  head  down  into  the 
water  and,  said  she,  ‘I  heard  the  water  gurgling  in  its  throat. 
I shut  my  eyes  and  stopped  my  ears,  but  still  I heard — twice, 
thrice  he  pushed  the  head  down,  and  then  all  was  still.’  The 
little  spirit  had  gone  to  God;  Satan  had  overstepped  the  mark! 
Safe  from  every  taint  of  sin,  from  the  degradation  of  heathen- 
ism, these  little  ones  go  straight  to  heaven,  and  are  saved  from 


Infanticide. 


73 


Satan.  ‘And,’  said  this  poor  heathen  woman,  ‘another  child 
came.  Oh,  I prayed  for  a boy ! I made  my  offerings  to  the 
mother  god  for  a son,  but  again  it  was  a girl;  again  the  tub  of 
water  was  brought,  and  again  the  little  one  was  destroyed  by  its 
father’s  hands.  A third  time  a little  one  was  given  to  me,  and 
oh,  joy,  it  was  a son,  and  my  husband  was  so  pleased  and  I so 
happy.  He  was  a beautiful  boy,  and  lived  to  be  so  big’  (showing 
with  her  hands) ; ‘and  then  he  died,  and  soon  after  my  husband 
died,  and  I cry  nearly  all  the  time ; that  is  the  reason  my  eyes 
are  so  sore.’  When  she  had  finished  her  sad  story  I said: 
‘Where  are  your  children  now?  ‘Buried  in  the  earth,’  she 
replied.  Then  .1  told  her  of  Christ  the  Savior,  and  that  her 
babes  were  all  with  him  in  a beautiful,  happy  land,  and  that 
she  could  go  to  them  if  she  would  repent  of  sin,  believe  in 
Christ,  and  do  all  the  good  she  could.  I wish  you  could  have 
seen  the  eagerness  with  which  that  poor  creature  caught  these 
words.  She  fairly  clutched  at  them,  exclaiming,  ‘ I go  to  my 
children;  does  the  Sing-Seng-Niong  say  that?’  I assured  her 
she  might,  and  she  bade  me  good-bye,  saying,  ‘These  are  com- 
forting words.  I will  remember  them.’  ” 

In  India,  a skillful  pressure  on  the  neck  or  a 
small  pill  of  opium  will  quietly  accomplish  the  pur- 
pose. Or  the  mother,  while  nursing  the  child,  will 
apply  a sufficient  quantity  of  opium  to  the  nipple 
of  her  breast  to  put  the  child  to  sleep  forever. 
Sometimes  the  child  will  be  overfed  with  milk,  and 
gorged  until  it  sickens  and  dies.  Often  a strong 
piece  of  cloth  is  bound  tightly  around  the  chest,  so 
that  the  lungs  are  unable  to  perform  their  office. 
Again,  tobacco  poison  is  administered,  or  the  infant 
is  thrown  into  the  river,  or  abandoned  in  the  jungle 
where  wild  beasts  quickly  do  their  work. 

Twice,  while  walking  by  the  Ganges,  in  Cawn- 
pore  and  Allahabad,  I saw  the  body  of  a female  in- 
fant being  devoured  by  the  adjutant  birds,  which  act 
as  scavengers  in  that  country.  Occasionally  I heard 


74 


Women  of  the  Orient. 


of  instances  where  female  children  were  buried  alive, 
as  a method  of  death  quite  likely  to  insure  the  birth 
of  a son  on  the  next  occasion.  One  instance  is 
related  as  occuring  in  Bareilly,  where  a little  girl- 
baby  was  found  in  the  Christian  cemetery,  buried  in 
the  earth  with  only  its  mouth  uncovered.  It  was 
rescued  by  the  kind  missionaries,  and  taught  to 
nurse  a she  goat,  by  which  means  it  was  raised,  and 
afterward  trained  in  the  girls’  orphanage  of  that  city. 

SPOKEN  OF  WITH  LEVITY. 

Chinese  women,  especially,  converse  with  levity 
or  indifference  on  the  subject  of  female  infanticide, 
as  an  every-day  and  unimportant  affair.  When  men 
and  women  alike  are  seriously  conversed  with  on  the 
subject  they  will  often  admit  that  it  is  contrary  to 
reason,' and  does  violence  to  nature;  and  yet  they 
will  boldly  and  persistently  defend  it  as  necessary. 
Missionaries  testify  that  they  rarely  meet  with  moth- 
ers or  fathers  that  show  the  slightest  sorrow  for  the 
loss  of  their  girls.  They  frequently  manifest  the 
greatest  amazement  and  amusement  at  the  horror 
expressed  by  foreigners  when  they  admit  the  com- 
monness of  this  infernal  crime.  “Indeed,”  say  they, 
“why  should  one  feel  sad  for  drowning  a girl  just 
born!  If  it  lives  we  haven’t  rice  and  clothing  for 
it.”  The  Chinese  are  an  extremely  shrewd  and 
intelligent  race;  and  when  conversing  with  educated 
native  gentlemen  on  this  subject,  and  arguing  against 
the  practice  of  infanticide,  I have  several  times  been 
told,  with  a triumphant  toss  of  the  head,  “Out 
custom  is  not  so  bad  as  your  American  custom  of 


Infanticide. 


75 


antenatal  murder,  for  that  practice  involves  the 
destruction  of  as  many  boys  as  girls,  and  to  kill  a 
boy  is  one  of  the  very  worst  of  crimes.” 

REASONS  FOR  THE  PRACTICE. 

Many  reasons  are  assigned  for  this  unnatural 
custom,  some  of  which  are  valid,  while  others  are 
plainly  fanciful.  We  can  not,  I think,  intelligently 
and  truthfully  claim  that  the  Orientals  are  naturally 
more  hard-hearted  or  cruel  than  their  Western  neigh- 
bors. Human  nature  is  essentially  the  same  the  world 
over,  and  its  tenderest  attributes  can  no  more  be 
uprooted  in  one  land  than  in  another.  Heathen 

fathers  and  mothers  love  their  children ; but  the 
necessities  of  their  situation  and  the  corrupting  influ- 
ences of  their  heathenism  seem  to  so  change  their 
methods  of  thought,  and  so  pervert  and  deform  their 
moral  natures,  that  the  systematic  commission  of 
this  crime  becomes  possible.  In  India  the  relig- 
ious element  enters  largely  into  the  practice.  There 
are  good  reasons  for  believing  that  many  children 
are  still  destroyed  by  the  Hindoos  in  fulfillment  of 
vows  to  the  gods;  vows  made  in  sickness,  or  by 
childless  wives,  who  promise  Kali  that  if  she  will 
grant  them  children  the  first  one  born  shall  be  sacri- 
ficed at  her  shrine;  and  I found  it  the  general 
belief  of  the  missionaries  that  this  kind  of  child- 
murder  still  prevails  to  a considerable  extent.  In- 
deed, numerous  instances  are  annually  recorded 
where,  under  the  importunity  of  the  priests,  who  are 
zealous  to  maintain  their  ancient  customs,  mothers 
are  driven  to  cast  their  babes  into  the  embrace  of 


70 


Women  of  the  Orient. 


Mother  Ganges,  where  ugly  alligators  quickly  end 
the  tragedy. 

In  China,  however,  it  is  certain  that  neither  Con- 
fucianism, Tauism,  nor  Buddhism  teach  or  sanction 
infanticide.  It  is  not  practiced  to  propitiate  the  gods 
or  demons,  nor  do  the  natives  expect  to  reap  any 
spiritual  advantage  whatever  from  it.  Almost  the 
only  reason  assigned  by  the  Chinese  for  destroying 
their  female  children  is  the  expense  and  trouble  of 
rearing  such  useless  beings,  who  quite  generally 
“cost  more  than  they  come  to,”  even  when  dis- 
posed of  in  marriage  to  the  very  best  advantage. 
The  motives  seem  to  be  purely  parsimonious,  except 
among  the  extremely  poor,  who  claim  that  they  are 
compelled  to  choose  between  this  and  starvation. 
In  the  most  thickly  populated  parts  of  China  the 
demand  for  the  most  nourishing  food  is  certainly 
greater  than  the  supply,  and  “ human  life  is  cheaper 
than  human  provender.”  For  reasons  already  men- 
tioned, a son  must  be  permitted  to  live;  but,  these 
people  argue,  where  one  more  mouth  to  fill  is  really 
a calamity,  a useless  girl  can  scarcely  be  permitted  to 
be  the  means  of  putting  all  the  rest  on  short  rations. 

From  some  provinces  large  numbers  of  coolies, 
or  laboring  men,  emigrate  to  other  countries,  where 
work  is  more  plenty  and  workmen  are  better  paid, 
'and  they  never  return.  This  causes  a surplus  ol 
females,  since  respectable  Chinese  women  rarely, 
if  ever,  leave  their  own  shores.  The  chances  for  a 
respectable  marriage  are,  therefore,  greatly  decreased, 
and  for  this  reason  parents  consider  it  necessary  tc 
kill  their  girls. 


Infanticide. 


77 


In  India,  the  single  word  caste  is  a sufficient 
explanation  for  much  of  the  infanticide  practiced. 
It  becomes  impossible  to  provide  for  more  than 
a prescribed  number  of  girls  in  what  is  regarded  as 
honorable  marriage,  and  death  is  preferable  to  the 
prospective  disgrace  of  remaining  unmarried.  Many 
of  the  high-caste  Hindoos  are  very  poor,  and,  as 
custom  demands  a large  expenditure  of  money  in 
religious  ceremonies  and  feasts  at  the  marriage  of 
a daughter,  to  permit  more  than  one  girl  to  survive 
in  a family  is  deemed  impossible.  The  British  Gov- 
ernment is  no  doubt  on  the  alert,  but  it  can  not, 
from  the  very  nature  of  the  case,  very  materially 
lessen  the  evil.  Leaving  the  occasional  religious 
motives  among  the  Hindoos  out  of  the  account, 
the  reasons  for  this  inhuman  practice  may  be  thus 
condensed:  so  low  is  the  estimate  put  upon  woman’s 
life  and  happiness  throughout  the  Orient,  that  suffer- 
ing a female  child  to  live,  or  destroying  it  at  birth, 
becomes  a mere  question  of  paternal  convenience. 

FOUNDLING  ASYLUMS  IN  CHINA. 

Female  foundling  asylums  are  found  in  almost 
every  Chinese  city  with  which  foreigners  are  at  all 
familiar  They  are  established  as  a meritorious  act 
by  wealthy  persons,  and  are  usually  endowed  with 
a permanent  fund,  or  with  lands  donated  for  the 
purpose.  To  these  establishments  female  infants  are 
brought  by  parents  who  are  too  poor  to  support 
them,  and  yet  have  not  the  courage  or  the  heartless- 
ness to  destroy  them. 

These  asylums  are  almost  entirely  occupied  b_v 


Women  of  the  Orient. 


;8 

female  children  born  in  wedlock, — for  the  percentage 
of  illegitimate  births  is  extremely  small  in  China, — 
and  from  them  poor  men  can  secure  wives  for  their 
sons  at  a greatly  reduced  rate.  If  there  is  no  room 
in  the  always  crowded  asylum,  tender-hearted  par- 
ents will  often  take  their  girls  to  Buddhist  nunneries, 
where  a limited  number  are  received.  The  Roman 
Catholics  also  easily  increase  the  number  of  their 
adherents  by  adopting  these  waifs,  and  training  them 
up  in  their  convents,  or  as  wives  for  their  native 
male  proselytes. 

THE  PRACTICE  CONDEMNED. 

The  teachings  of  Chinese  moralists,  and  of  the 
literati  in  general,  seem  to  condemn  infanticide.  At 
the  time  of  the  literary  examinations  speeches  are 
made,  and  books  are  distributed  among  the  people 
and  huge  placards  are  posted  about  the  streets,  all 
denouncing  in  emphatic  words  the  great  crime  of 
infanticide.  The  priests  insist  upon  it  that  terrible 
punishments  in  the  future  world  await  all  who  persist 
in  this  sin.  In  a certain  temple  in  Shanghai,  where 
the  sufferings  of  the  finally  damned  are  depicted  with 
great  minuteness  by  grotesque  but  skillfully  made 
figures  in  wax  and  clay,  we  found  a considerable 
space  set  apart  for  the  representation  of  the  agony 
of  those  parents  who  have  been  guilty  of  the  crime  of 
child  murder,  and  are  being  changed  into  snakes  and 
other  monsters,  and  to  whom  the  jubilant  demons 
are  paying  especial  attention.  But  the  Chinese  are 
a.  hard  people  to  frighten  in  that  way,  and  the 
“slaughter  of  the  innocents ’’still  goes  on. 


Infanticide. 


79 


A few  English  and  American  residents  in  India 
are  of  the  opinion  that  there  infanticide  has  largely 
abated  during  the  past  few  years;  but  I found  the 
general  and  positive  belief  of  the  great  majority  to 
be  that  it  prevails  almost  as  extensively  as  ever. 
To  be  sure,  the  British  Government  is  bent  on  its 
suppression,  and  to  all  outward  appearance  is  suc- 
cessful in  persuading  many  native  chiefs  and  gentle- 
men to  profess  to  abandon  and  discountenance  it; 
but  an  ubiquitous  police  can  not  be  established,  and 
the  practice  is  still  secretly  maintained. 

CHILDREN’S  FUNERALS  UNKNOWN. 

Among  the  Chinese,  and,  so  far  as  I can  learn, 
among  the  Hindoos,  children’s  funerals  are  utterly 
unknown.  A sick  child  will  be  tenderly  cared  for, 
but  when  dead  it  is  regarded  as  a vile  and  hateful 
thing.  No  parent  looks  forward  to  a happy  reunion 
with  the  sweet  and  innocent  child  that  has  been 
removed  from  the  family  circle  by  death.  Among 
their  other  absurdities,  Buddhism  and  Hindooism 
teach  that,  through  the  mutations  of  transmigration, 
children  who  sicken  and  die  are  probably  enemies  of 
the  family,  or  creditors  who,  in  a former  existence, 
were  unable  to  collect  their  dues  from  the  family, 
and  so  have  been  born  into  the  household,  and  have 
stayed  long  enough  to  get  the  full  equivalent  of 
the  debt,  principal  and  interest,  in  the  trouble  and 
expense  they  have  caused,  and  for  which  they 
have  left  nothing  to  show  but  disappointment  and 
mortification.  The  little  body,  if  in  China,  is  rolled 
in  a mat  or  a piece  of  cloth,  and  handed  to  a 


KMA-LL  TOMB  r OK  BODJR5  OF  FttMAl.B  INFANTS. 


Infanticide. 


stranger,  who  either  buries  it  in  some  unmarked 
spot  or  casts  it  out  by  the  wayside,  to  shock  the 
unaccustomed  traveler  while  it  is  being  devoured  by 
the  dogs,  or  throws  it  into  what  foreigners  call  a 
“Baby  Tower.”  This  is  simply  a small  enclosure 
surrounded  by  a high  wall,  built  by  some  benevolent 
person,  and  into  which  dead  children  are  tossed  and 
left  to  decay.  The  first  one  of  these  I encountered 
I was  curious  to  peer  into  by  the  aid  of  my  chair- 
bearers,  who  carried  me  up  to  the  wall,  I not  know- 
ing the  use  to  which  the  structure  was  put;  but 
one  glance  into  the  horrid  charnal-house  was  quite 
enough,  and  ever  after  I gave  such  institutions  a 
wide  berth. 

When  the  little  body  leaves  the  door  of  the  home, 
every  trace  of  the  child’s  existence  is  industriously 
removed.  Its  name  is  no  longer  mentioned ; the 
tracks  of  the  coolie  who  carried  it  away  are  carefully 
obliterated;  some  member  of  the  family  smites  the 
threshold  with  a knife,  representing  the  fact  that 
every  tie  that  once  bound  the  little  one  to  the  house- 
hold is  now  severed ; the  house  is  thoroughly  swept ; 
fire  crackers  are  exploded  and  gongs  arc  beaten,  and 
all  manner  of  noise  is  made  to  frighten  away  the  little 
spirit  forever. 

Thus  does  heathen  superstition  pursue  its  victims 
even  after  death. 


Chapter  IV. 


EDUCATION. 

MOST  Oriental  nations  boast  of  their  culture, 
but,  practically,  all  education  in  any  way 
worthy  the  name  i§'  confined  to  the  male  sex. 
Women,  with  the  rarest  exceptions,  are  denied  even 
the  first  rudiments  of  learning.  The  Eastern  mind 
is  eminently  quick  and  subtle,  and  women  as  well 
as  men  are  endowed  with  strong  natural  intelli- 
gence; but  the  only  knowledge  within  their  reach 
is  either  too  insignificant  to  satisfy  the  mind,  or  too 
absurd  to  raise  it  above  the  level  of  quick-witted 
childhood. 

Females  are  regarded  as  an  inferior  order  of  be- 
ings, and  in  the  matter  of  education,  as  in  all  other 
respects,  are  treated  accordingly.  Almost  every- 
where throughout  the  East  any  departure  from  these 
ancient  customs  is  regarded  with  a jealous  eye,  and 
any  thing  looking  toward  the  mental  elevation  of 
the  sex  is  bitterly  opposed  by  all  right-minded  hus- 
bands and  fathers. 

The  prevailing  sentiment  was  well  expressed  by 
a Hindoo  Baboo  in  Benares,  who  replied  to  one 
of  my  questions  on  this  point:  “We  have  trouble 
enough  with  our  women  now;  and  if  we  were  to 
educate  them,  we  should  not  be  able  to  manage 
them  at  all.” 

82 


Education. 


83 


FEMALE  EDUCATION  IN  JAPAN. 


The  Japanese  are  more  liberal  in  their  entire 
treatment  of  women  than  are  other  Orientals,  and, 
to  a certain  extent,  may  be  said  to  form  an  excep- 
tion to  the  above  statements.  The  Japanese  girl 
literally  passes  by  an  immediate  transition  from 
her  doll  to  her  child;  but  during  the  few  years  that 
precede  her  marriage  she  not  only  enjoys  considera- 
ble personal  free- 
dom but  receives 
a little  education, 
such  as  it  is.  In 
“ Old  Japan  ” the 
early  education 
of  boys  and  girls 
of  the  middle 
and  lower  classes 
was  left  to  par- 
ents or  private 
tutors;  and  after 
a few  years,  the 
boys  were  trans- 
ferred to  the  gov- 
ernment schools. 

In  more  mod- 
ern times  chil- 

A JAPANESE  GIRL. 

dren  of  both 

sexes,  and  of  all  ranks,  have  been  almost  invariably 
sent  to  the  primary  schools  throughout  the  country, 
where  they  are  taught  to  read  and  write,  with  some 
Knowledge  of  accounts.  As  a consequence,  it  is  a 


84 


Women  of  the  Orient. 


fact  that  nearly  the  whole  adult  population  of  the 
empire  can  read,  write,  and  calculate.  This  is  re- 
garded as  a sufficiently  liberal  education  for  the 
lower  orders. 

The  boys  and  girls  of  the  nobility,  and  the 
Samurai , or  two-sworded  class,  however,  pass  on 
to  government  schools  of  a superior  grade,  where 
they  are  carefully  instructed  in  general  literature,  in 
morals,  and  manners.  The  Japanese  have  reduced 
etiquette  to  a comprehensive  science,  and  the  chil- 
dren of  these  schools  are  trained  in  the  minutest 
laws  of  good  breeding  as  connected  with  all  the 
associations  of  life  from  the  domestic  circle  up  to 
the  forms  and  ceremonies  of  the  Imperial  Court. 
To  this  is  added  a most  thorough  knowledge  of  the 
almanac,  by  which  marriage,  journeys,  feasts,  and  all 
other  important  affairs  are  controlled;  for  it  would 
be  regarded  as  both  vulgar  and  disastrous  to  pro- 
ceed in  any  of  these  matters  upon  an  unlucky  day. 
Girls  are  taught  housekeeping,  common  needle  work, 
with  all  kinds  of  ornamental  work,  and  any  thing 
else  that  is  considered  useful  to  them  as  mothers 
and  mistresses  of  families.  In  fancy  embroidery  the 
Japanese  ladies  are  scarcely  equalled  in  the  world, 
and  the  entire  nation  is  noted  for  politeness  and 
agreeable  manners. 

Within  a few  years  past  the  Japanese  Govern- 
ment has  established  schools  of  a high  grade,  under 
the  management  of  English  and  American  teachers, 
where  the  English  language  and  the  various  sciences 
are  taught  to  boys  of  the  higher  classes  who  are 
destined  for  positions  under  the  government.  When 


Education. 


85 


visiting  these  schools  in  1873,  I looked  in  vain 
among  the  pupils  for  a sprinkling,  at  least,  of 
females.  The  boys  are  remarkably  bright  and  pro- 
ficient as  students,  and  I was  curious  to  see  how 
girls  would  compare  with  them  under  the  same 
fostering  influences;  but  I was  informed  that  the 
government  could  see  no  reason  why  even  the 
daughters  of  the  aristocracy  should  be  educated 
beyond  the  immediate  demands  of  their  position. 

Since  then  this  view  has  been  considerably  mod- 
ified, and  the  mikado,  or  emperor,  has  adopted  a 
more  liberal  policy.  The  empress  has  recently  estab- 
lished a normal  school  for  girls  at  Yeddo,  which  is 
conducted  by  American  teachers,  and  is  under  the 
especial  patronage  of  her  majesty.  Other  schools 
of  this  character  are  projected,  if  not  actually  estab- 
lished at  other  great  centers  of  the  empire.  Many 
lady  missionaries  are  employed  as  teachers  by  the 
government.  The  government  is  thoroughly  in  ear- 
nest, and  has  recently  sent  to  this  country  a num- 
ber of  Japanese  young  ladies  of  high  rank,  who  are 
securing  an  education  in  Washington  and  other 
cities.  Their  capacity  for  advanced  mental  training 
is  fully  established  by  their  high  standing  in  their 
classes  and  the  fact  that  several  of  them  have  al- 
ready carried  off  first  prizes  in  competition  with 
American  girls  of  their  own  age. 

This  is  certainly  a long  step  in  advance,  and  will 
no  doubt  result  in  placing  girls  throughout  the  em- 
pire on  an  equal^  footing  with  boys  as  regards  the 
privileges  of  education ; and,  as  the  next  step,  their 
social  equality  before  the  law  can  not  long  be  denied. 


86 


Women  of  the  Orient. 


FEMALE  EDUCATION  IN  CHINA. 


When  a Chinese  female  child  escapes  the  terrible 
dangers  surrounding  her  at  birth,  and  is  fairly  en- 
tered upon  the  race  for  life,  natural  affection  prompts 
the  mother  to  care  for  her  as  well  as  she  can.  She 

receives  her  share 
of  food,  is  decently 
clothed,  and,  if  of 
the  common  class, 
as  soon  as  her  age 
permits,  she  is 
taught  to  spin  and 
weave  and  sew 
after  a fashion,  and 
cook  rice,  and  care 
for  the  younger 
children  of  the  fam- 
ily. After  a few 
years  have  passed 
she  must  be  trained 
for  a field  hand, 
or  a boat  woman. 
Her  lot  is  henceforth  a hard  one;  for  she  must  dig 
in  the  soil,  or  tug  at  the  oar,  or  stagger  along  the 
highway  under  burdens  out  of  all  proportion  to  her 
strength.  Her  training  is  most  effective,  and  it  is 
not  long  before  she  can  jostle  and  scold  and  shout 
and  swear  with  the  roughest  and  rudest,  in  the 
crowded  thoroughfares  of  the  land. 

If  she  is  the  daughter  of  a literatus,  or  a govern- 
ment official,  or  a man  of  wealth,  she  must,  of 


A CHINESE  GIRL. 


Education. 


S7 

course,  be  trained  for  a lady.  She  is  to  be,  virtually, 
a prisoner  for  life,  but  she  must  be  a well-trained 
and  well-dressed  prisoner;  and,  although  destined 
for  a life  of  idleness,  or  at  best  of  frivolous  occu 
pation,  she  must  be  taught  how  to  bear  the  curse 
in  strict  accordance  with  time-honored  custom. 

Theoretically  the  general  plan  of  education  among 
the  Chinese  is  very  complete,  although  practically  it 
is  seldom,  if  ever,  realized.  Among  the  many  man- 
uals for  the  guidance  of  parents  and  teachers  in  the 
training  of  children  is  the  Siau  Hioh,  or  “Juvenile 
Instructor,”  which  gives  the  following  directions: 

“Let  fathers  choose  from  among  their  concubines  those 
who  are  fit  for  nurses,  seeking  such  as  are  mild,  indulgent, 
affectionate,  benevolent,  cheerful,  kind,  dignified,  respectful, 
and  reserved  and  careful  in  their  conversation,  and  make 
them  governesses  over  their  children.  When  able  to  talk,  lads 
must  be  instructed  to  answer  in  a quick,  bold  tone,  and  girls 
in  a slow,  gentle  one.  At  the  age  of  seven,  they  should  be 
taught  to  count  and  name  the  cardinal  points;  but,  at  this  age, 
should  not  be  allowed  to  sit  on  the  same  mat  nor  eat  at  the 
same  table.  At  eight,  they  must  be  taught  to  wait  for  their 
superiors,  and  prefer  others  to  themselves.  At  ten,  the  boys 
must  be  sent  abroad  to  private  tutors,  and  there  remain  day 
and  night,  studying  writing  and  arithmetic,  wearing  plain 
apparel,  learning  to  demean  themselves  in  a manner  becoming 
their  age,  and  acting  with  sincerity  of  purpose.  At  thirteen, 
they  must  attend  to  music  and  poetry.  At  fifteen,  they  must 
practice  archery  and  charioteering.  At  the  age  of  twenty  they 
are  in  due  form  to  be  admitted  to  the  rank  of  manhood, 
and  learn  additional  rules  of  propriety.  At  thirty  they  may 
marry  and  commence  the  management  of  business.” 

During  the  early  years  of  their  home  training, 
both  boys  and  girls  are  supposed  to  be  taught  mor- 
als and  manners,  filial  obedience,  with  rules  of  the 
toilet  and  customs  of  social  life. 


88 


Women  of  the  Orient. 


From  an  article  in  the  Leisure  Hour  we  make  the 
following  extracts: 

“The  following  is  a translation  of  one  of  the  very  few 
Chinese  works  designed  for  the  instruction  of  women.  The 
author  is  a Lady  Tsau  (or,  as  she  prefers  to  style  herself, 
'Tsau-ta-ku,'  ‘Great-aunt  Tsau’),  the  date  of  whose  existence 
is  lost  in  remote  antiquity.  It  is  plain  that  the  writer  did  not 
expect  her  work  to  be  superseded  by  others  suited  to  mature 
womanhood,  or  even  to  advanced  age,  for  she  carries  on  her 
counsels  step  by  step  to  the  time  when  the  girl  whom  she  at 
first  addresses  has  become  a grandmother.  Although  the 
intellectual  training  of  the  pupil  is  entirely  omitted,  and  the 
allusions  to  her  moral  conduct  but  few,  it  contains,  neverthe- 
less, much  good  advice,  and  we  can  not  but  wish  that  it  was 
accessible  to  a greater  number  of  China’s  daughters.  It  is  not 
the  custom  to  recite  it  for  the  benefit  of  the  uneducated,  nor 
would  it  be  understood  if  read  aloud  to  them  (excepting  the 
easiest  passages) ; it  is,  therefore,  only  useful  to  the  extremely 
small  proportion  of  girls  who  learn  to  read.  The  entire  sub- 
jection of  woman  to  her  male  relatives  and  to  the  family  of  her 
husband  may  be  seen  on  every  page,  and  it  is  chiefly  on  this 
account,  as  giving  to  a thoughtful  mind  a greater  insight  into 
the  manners  of  Chinese  families  than  could  be  gained  from 
many  long  descriptions,  that  it  is  presented  to  our  readers. 
It  is  well  so  far  that  the  native  books,  unlike  those  of  India, 
contain  more  good  than  evil;  yet  is  the  thought  a sad  one  that 
hundreds  of  generations  of  Chinese  women  have  had  no  higher 
motive  for  well-doing  set  before  them  than  the  opinion  of  theii 
neighbors. 

“ ‘The  Girls’  Classic’  is  written  in  a regular  meter,  a verse 
of  four  lines  arranged  in  two  columns,  the  first  and  second 
lines  usually  rhyming  together. 

“THE  GIRLS’  CLASSIC. 

“‘This  Girls’  Classic  is  the  instruction  of  a woman;  let  the 
girls  attend  to  it ! 

" 1 Every  day  rise  very  early,  at  the  fifth  watch  ; do  not  sleep 
until  the  sun  is  bright.  With  an  old  handkerchief  cover  up 
your  hair;  go  quickly  and  sweep  the  veranda.  If  the  women’s 
house  is  clean,  your  father  and  mother  will  be  pleased.  Brush 


Education. 


89 


your  hair  bright ; wash  your  face  clean ; soon  go  into  the 
hall  and  use  your  needle  and  thread.  Depict  the  peacock, 
embroider  the  phoenix,  work  the  mandarin  ducks.  In  your 
leisure  time  do  not  gossip;  the  shortcomings  of  the  Chang 
family  or  of  the  Li  family  are  no  business  of  mine  [lit.,  "the 
longs  of  the  Changs  and  the  shorts  of  the  Li  ”].  If  women,  my 
relations  or  neighbors,  come  to  see  us,  I must  receive  them 
politely,  and  help  to  wait  upon  them ; if  they  discuss  the 
appearance  of  my  father’s  or  mother's  sisters,  I must  not  join 
in  the  conversation;  a girl  must  be  careful  of  her  words. 

" ‘In'  the  evening,  if  it  is  not  moonlight,  do  not  go  out;  if 
you  must  do  so,  do  not  go  alone,  but  call  a woman-servant 
to  carry  a lantern  before  you.  Do  not  laugh  loudly  or  call  in 
a loud  tone,  for  fear  your  neighbors  should  hear.  When  you 
walk,  neither  skip  nor  jump;  when  standing,  do  not  lean 
against  the  door. 

" ‘At  seven  years  old,  copy  grown-up  people.  Rise  early 
and  fold  up  your  own  clothes.  When  you  have  brushed  your 
hair  and  washed  your  face,  bind  your  feet,  and  do  not  go 
wandering  about. 

“ 'At  eight  and  nine  you  are  growing  older;  you  should  love 
your  elder  and  younger  brothers,  and  share  with  them  your 
tea,  rice,  wine,  or  meat;  do  not  quarrel  if  your  part  is  rather 
less  than  theirs. 

“ ‘At  ten  years  old,  do  not  idle  about,  but  diligently  make 
shoes  or  sew  seams;  early  and  late  sit  with  your  mamma,  and 
do  not  leave  the  house  without  cause. 

" ‘At  eleven  you  are  grown  up.  Industriously  make  the 
tea,  boil  the  rice,  and  fill  up  your  spare  time  with  embroidery; 
clearly  set  forth  every  leaf  and  flower. 

“ ‘At  twelve  and  thirteen  you  should  understand  etiquette. 
Rise  up  to  receive  guests;  do  not  treat  your  aunts  impolitely. 

“ ‘At  fourteen  and  fifteen,  and  up  to  twenty  years  of  age, 
there  are  not  many  days  for  you  to  remain  at  home;  and  in 
that  time  there  are  many  things  for  you  to  do,  for  a girl  must 
learn  all  she  will  have  to  do  when  married. 

“ ‘The  first  doctrine  is,  that  you  must  obey.  Heaven  will 
know  whether  you  are  obedient  or  not;  the  grace  of  your 
father  and  mother  is  as  deep  as  heaven  and  earth;  as  long  as 
1 live  I must  be  grateful  to  them. 

“ ‘The  second  good  thing  is,  to  respect  your  elder  brother 


90 


Women  of  the  Orient. 


and  his  wife.  Let  there  be  no  quarrels  in  the  family ; a young 
girl  must  not  be  jealous  of  those  who  have  money  or  influence; 
kindness  is  the  most  precious  thing  in  the  house. 

“ ‘The  third  important  thing  is,  do  not  waste  rice  or  flour; 
be  careful  of  the  soy,  vinegar,  oil,  and  salt;  in  the  day  of 
plenty  think  of  a day  of  want,  that  when  that  time  comes  you 
may  not  have  to  beg. 

“ ‘The  fourth  good  deed  is,  carefully  to  prepare  the  tea  and 
rice,  and  to  get  food  ready  for  your  family  and  guests. 

“ ‘The  fifth  virtuous  action,  O daughter,  attend  to!  Whether 
your  clothes  are  new  or  old,  let  them  be  clean.  If  you  are 
clean  and  active,  who  among  your  neighbors  and  relations 
will  not  respect  you  ? 

“ ‘The  sixth  exhortation  is,  think  not  wrong  thoughts;  do 
not  covet  so  much  as  a needleful  of  thread  belonging  to  others. 
If  you  neglect  your  duty  to  speak  against  other  people  you  will 
bring  contempt  upon  your  parents  and  brothers. 

“ ‘The  seventh  stringent  rule  is,  you  must  be  humble.  The 
husband  is  to  the  wife  what  heaven  is  to  earth.  If  the  hen 
crows  in  the  morning  the  house  will  not  prosper,  and  those 
who  look  on  will  certainly  say  it  is  your  fault. 

“‘The  eighth  thing  a girl  must  mind,  you  must  work 
unweariedly,  so  that  the  house  may  be  kept  in  order.  As  a 
good  son  does  not  depend  on  his  parents  for  support,  so  a good 
daughter  will  not  depend  only  on  her  wedding-clothes, — that 
is,  will  work  to  earn  others  for  herself. 

“ ‘The  ninth  regulation, — love  purity.  Who  is  not  pleased 
with  a beautiful  gem  without  a flaw  ? In  ancient  limes 
women,  fearless  of  death,  preserved  their  honor  with  a heart 
firm  as  iron. 

“ ‘ If  Miss  Chang  or  Miss  Li,  who  are  older  than  you,  come 
to  see  you,  be  friendly  to  them;  do  not  show  your  temper,  and 
say  things  that  may  give  offense.  Why  do  you  have  your  ears 
pierced?  Lest  you  should  listen  to  every  body's  advice  [ liter- 
ally, “listen  to  Chang  and  Li"].  Why  do  you  wear  ear-rings? 
To  remind  you  of  this. 

“ ‘Why  do  you  wear  divided  garments, — that  is,  skirts  and 
jackets, — while  men  wear  a long  robe?  Because  a woman  is 
not  equal  to  her  husband.  You  must  give  way  to  him  in  every 
thing,  and  not  be  like  the  hen  that  crows  in  the  morn. 

“ ‘Why  are  your  feet  bound?  Not  because  it  looks  well  for 


Education. 


91 


them  to  be  arched  as  a bow,  but  to  prevent  your  constantly 
going  out  of  the  house-door;  therefore,  they  have  a thousand 
bandages  and  ten  thousand  wraps.’  ” 

In  China, — a land  of  books,  such  as  they  are, — 
not  one  female  in  a hundred  can  read;  and  even 
those  who  secure  this  accomplishment  for  the  most 
part  practice  it  just  as  many  girls  in  our  own  land  are 
taught  to  thrum  a few  tunes  on  the  piano;  the  entire 
process  is  forced  and  mechanical ; they  read  as  a 
parrot  would  read,  calling  the  characters,  but  often 
having  no  correct  idea  of  their  meaning.  Even  under 
the  most  favorable  circumstances  the  entire  education 
of  a Chinese  female  is  restricted  to  a limited  knowl- 
edge of  cooking, — the  higher  departments  of  that 
necessary  art  being  monopolized  by  the  bakers  and 
confectioners  of  the  land, — and  fancy  dressing,  to- 
gether with  the  most  important  forms  of  worship 
connected  with  the  particular  religion  adopted  by 
the  family.  Especially  is  she  trained  in  the  rules 
and  customs  pertaining  to  the  marriage  ceremony,  in 
which  she  becomes  a principal  actor  as  soon  as  years 
and  growth  will  possibly  allow.  Most  boys  of  all 
classes  are  taught  in  the  private  schools,  established 
wherever  there  is  a demand  for  them,  but  girls’ 
schools  are  wholly  unknown;  and  you  ask  even  a 
wealthy  man  to  send  his  daughter  to  school,  or  em- 
ploy a teacher  for  her  in  his  own  house,  and  he  will 
reply:  “It  is  of  no  use.  In  a few  years  she  will  be 
married,  and  belong  to  some  other  family ; why 
should  I waste  my  money  or  my  time  teaching  her? 
It  is  no  matter  whether  girls  know  any  thing  or  not. 
They  will  bring  no  more  money  when  sold  in  mar- 

8 


92 


Women  of  the  Orient 


riage  on  account  of  being  educated,  and,  perhaps, 
not  so  much.  It  is  no  matter  whether  girls  know 
any  thing  or  not.  It  is  even  better  they  should  not 
be  taught.’”  And  so  the  future  mothers  of  the  nation, 
who  are  to  mold  and  fashion  the  minds  of  children 
in  their  turn,  are  systematically  condemned  to  life- 
long ignorance.  Could  any  thing  be  more  impolitic, 
not  to  say  unjust?  Could  any  thing  be  more  un- 
worthy the  sages  and  rulers  of  the  Celestial  Empire? 

The  most  intelligent  Chinese  are  not  slow  to  give 
you  many  reasons  for  the  lack  of  female  schools. 
They  lay  great  stress  upon  maternal  influence  in  form- 
ing the  mind  and  morals  of  the  female  infant,  but 
they  will  tell  you  that  there  are  certain  inseparable 
difficulties  in  the  way  of  public  instruction  for  girls. 
Respectable  parents  could  not  consent  for  a moment 
to  commit  their  young  daughters  to  the  care  of  a 
male  teacher,  and  female  teachers  can  not  be  had  at 
any  price.  Girls  can  not  be  safely  allowed  to  go 
into  the  streets  alone,  where  they  would  be  insulted 
or  run  the  risk  of  being  stolen.  Boys,  in  their  pur- 
suit of  knowledge,  are  stimulated  by  the  prospect  of 
admission  to  the  civil  service  of  the  empire,  and  ad- 
vancement to  the  rank  of  mandarin ; but  girls  are 
offered  no  such  inducements  to  take  upon  themselves 
the  severe  labor  of  a thorough  mental  training  in 
addition  to  their  many  domestic  duties. 

The  doctrines  of  “Women’s  Rights”  are  not 
altogether  unknown,  even  in  China,  and  I suspect  that 
one  important  reason  why  female  education  is  not 
encouraged  is  that  the  men  already  find  it  extremely 
difficult  at  times  to  carry  out  in  actual  practice  their 


Education. 


93 


peculiar  ideas  as  to  the  inferiority  of  woman,  and  are, 
consequently,  fearful  that  if  the  curse  of  ignorance 
were  removed  a recognition  of  her  social  rights  must 
inevitably  follow.  All  this,  of  course,  would  involve 
a change  which  no  Chinaman,  with  a well  regulated 
mind,  could  contemplate  as  even  prospective  with 
any  other  emotions  save  those  of  alarm  and  horror. 
Notwithstanding  the  correctness  of  the  above  state- 
ments, it  is  an  anomalous  fact  that  whenever  Chinese 
women  advance  to  high  attainments  in  literature  they 
are  universally  respected,  and  enthusiastically  praised. 
The  difficulties  to  be  overcome  are  so  numerous  and 
so  great  that  such  successes  are  extremely  rare;  but 
historians  and  the  learned  men  of  the  nation  will 
refer  you,  with  great  pride,  to  the  scholarship  of  a 
few  superior  women  who  have  graced  the  literary 
circles  of  their  times,  and  the  most  popular  novelists 
almost  invariably  represent  their  heroines  as  familiar 
with  the  learning  of  the  schools,  and  skilled  in  writ- 
ing both  poetry  and  prose. 

It  can  not  be  denied,  also,  that  the  writings 
of  many  distinguished  Chinese  scholars  furnish  ex- 
amples of  correct  notions  in  regard  to  female  edu- 
cation. Some  of  them  enlarge  upon  the  importance 
of  all  girls  in  the  upper  classes,  especially,  being 
thoroughly  educated  as  the  future  mothers  of  the 
nation’s  statesmen  and  rulers.  They  faithfully  point 
out  the  many  dangers  resulting  from  female  igno- 
rance, and  even  specify  the  particular  branches  of 
learning  best  calculated  to  fit  women  for  their  pecul- 
iar duties  in  life.  All  this  looks  well  orv  paper,  but 
superstitious  custom  makes  it  a dead  letter,  and 


94 


Women  of  the  Orient. 


Chinese  females,  so  far  as  any  relief  from  their  own 
countrymen  is  concerned,  are  as  far  from  the  exer- 
cise of  their  God-given  intellectual  or  moral  rights 
as  they  have  ever  been. 

1 lie  only  present  hope  for  them  is  in  foreign  in- 
fluences as  represented  by  the  efforts  of  Protestant 
teachers  in  mission-schools;  which  efforts  are  certainly 
to  some  small  degree  encouraged  by  the  fact  that,  in 
theory  at  least,  the  idea  of  female  education  is  neither 
new  nor  distasteful  to  the  best  minds  of  the  nation. 

EDUCATION  OF  HINDOO  GIRLS. 

The  education  of  a Hindoo  girl  is  more  elaborate 
than  that  of  a Chinese  maiden,  and  yet  it  falls  far 
below  any  correct  standard  of  mental  or  moral  cul- 
ture. The  Hindoo  mother  is  the  sole  instructor  of 
her  daughter,  and  since  she  can  teach  no  more  thin 
she  herself  knows,  the  curriculum  is  very  limited, 
while  the  strict  seclusion  in  which  the  better  class 
of  females  live  does  not  admit  of  its  expansion. 

Judicious  government  of  children  is  practically  an 
unknown  excellence  in  the  families  of  India.  Young 
children  are  allowed  their  own  way  in  nearly  eveiy 
thing.  The  mother  usually  has  the  sole  care  of 
them ; they  are  almost  her  only  source  of  comfort 
and  joy,  bringing  with  them  the  little  sunshine  that 
falls  across  her  life  path;  hence,  she  dotes  on  her 
children.  She  does  not  punish  a boy,  because  he  is 
of  the  superior  sex,  and  she  rarely  can  find  it  in  her 
heart  to  punish  a girl,  because  she  knows  but  too 
well  the  sorrow  that  awaits  her  in  the  slavery  of 
marriage,  after  the  brief  years  of  a comparatively 


Education. 


95 


free  childhood.  Hindoo  children,  therefore,  while 
they  come  to  mature  years  with  but  little  wholesome 
restraint,  are  blessed  with  a most  natural  and  fervent 
love  for  their  mothers,  a love  which  yields  only  to 
the  inexorable  laws  of  their  cruel  religion.  In  this 
love  mothers  have  their  compensation  for  many  of 
the  bitter  hardships  of  their  lot. 


A HINDOO  GIRL. 


96 


Women  of  the  Orient. 


Until  about  six  years  of  age  the  only  articles  of 
dress  commonly  worn  by  Hindoo  girls  are  a necklace, 
bracelets  for  the  wrists,  and  bangles  for  the  ankles. 
These  are  of  gold  or  silver,  or  white  metal,  according 
to  the  wealth  or  liberality  of  the  father.  Whether 
in  the  house  or  on  the  street,  of  high  or  low  caste, 
these  articles  usually  constitute  the  entire  wardrobe 
of  a female  infant.  When  five  or  six  years  of  age 
a same  is  sometimes  added.  This  is  a long  strip  of 
cotton  or  linen  cloth,  or  perhaps  of  silk  or  even  thin 
India  gauze,  about  a yard  wide,  and  often  orna- 
mented with  a bright  colored  border.  Except  on, 
rare  occasions  this  is  the  only  article  of  clothing 
worn  by  a girl  before  her  marriage.  It  is  fastened 
to  the  waist  by  a sash,  one  end  enveloping  the 
lower  part  of  the  form,  and  the  other  end  gracefully 
thrown  over  the  breast  and  head.  This  upper  part 
is  called  the  chuddah  or  veil ; but  is  never  used  to 
cover  the  face  until  after  marriage,  and  even  then,  if 
married  at  an  early  age,  the  face  is  not  covered  dur- 
ing the  years  the  girl  remains  in  her  parental  home. 

Before  the  English  became  dominant  in  India 
but  few  persons  outside  the  Brahmin  or  priestly  caste 
were  taught  to  read  or  write;  but  for  the  past  cen- 
tury or  more  the  stimulus  of  prospective  employ- 
ment by  the  government,  or  of  money  making  in  the 
various  branches  of  foreign  trade,  has  led  all  classes 
to  seek  for  education,  and  in  these  latter  years  the 
thorough  system  of  public  schools,  comprising  village 
schools,  seminaries,  and  even  universities,  all  sup- 
ported by  the  British  Government,  places  a fair 
education  within  the  reach  of  the  poorest.  As  a 


EDUCATION. 


97 


result  a very  large  number  of  the  Baboos,  or  native 
gentlemen  of  India,  are  now  quite  liberally  educated, 
speaking  English  fluently,  ivhile  some  of  the  lower 
castes  even  aspire  to  respectable  literary  attainments. 
But  there  is  no  money,  no  civil  or  social  advance- 
ment in  female  education;  hence  that  important 
branch  is  still  utterly  neglected.  No  girls  are  found 
in  the  government  schools,  and  until  within  a few 
years  past  no  schools  of  any  kind  for  girls  could  be 
found  in  all  India.  Even  in  the  wealthiest  families 
a girl  receives  no  mental  training.  Reading  and 
writing  are  for  the  most  part  regarded  as  not  only 
unnecessary  but  positively  hurtful.  The  idea  that 
naturally  women  have  as  good  minds  as  men,  and 
that  their  minds  should  be  elevated,  has  not  yet 
dawned  upon  the  average  Hindoo  understanding. 

The  prevailing  idea  for  centuries  has  been  that 
the  only  way  to  keep  woman  manageable  is  to  keep 
her  ignorant.  She  is  regarded  as  more  beautiful 
because  her  mind  is  comparatively  a blank,  like  the 
mere  doll  that  she  is  even  in  her  very  best  estate ; and 
one  of  the  most  popular  poems  of  India  expresses 
the  commonly  accepted  sentiment  that  woman’s  orna- 
ment is  to  be  a simpleton,  utterly  dependent  upon 
her  husband  for  all  her  ideas. 

When  Dr.  Caldwell,  a very  eminent  missionary 
in  Tinnevelly,  was  opening  a girl’s  school,  the  peo- 
ple laughed,  and  one  of  them  said:  “Why,  this 
missionary  will  teach  the  cows  next;”  and  when 
Rev.  J.  Walton,  an  English  missionary  in  India,  was 
superintending  the  erection  of  a school  bungalow 
for  the  girls  and  pupils  in  a certain  village,  an  old 


98 


Women  of  the  Orient. 


man  came  and  remonstrated  with  him  on  his  folly. 
“Why,”  said  he,  “if  you  teach  the  girls  to  read 
and  write  they  will  be  writing  love-letters  to  the 
men,  and  the  country  will  be  turned  upside  down.” 
Said  a Hindoo  father:  “You  may  educate  my 
sons,  and  open  to  them  all  the  stores  of  knowledge, 
but  my  daughters  you  must  not  approach,  however 
benevolent  your  designs.  Their  ignorance  and  seclu- 
sion are  essential  to  the  honor  of  my  family — a con- 
sideration of  far  greater  moment  with  me  than  any 
mental  cultivation  which  I can  estimate.  They  must 
be  married  at  an  age  when  your  plans  of  education 
could  scarcely  commence.” 

Sometimes  a husband  who  is  especially  fond  of 
his  wife  and  daughters  will  venture  to  teach  them 
to  read ; but  (unless  he  belong  to  the  Brahm6 
Somaj,  a sect  which  has  proclaimed  its  independ- 
ence of  all  superstitious  and  illiberal  customs)  it 
must  be  done  on  the  sly,  for  if  it  becomes  known 
he  will  never  hear  the  last  of  it ; in  fact,  he  will  at 
once  lose  the  good  opinion  of  all  his  male  acquaint- 
ances. In  Lucknow  I was  told  that  a little  more 
liberty  is  granted  to  native  women  of  the  better 
class  in  this  matter  than  in  other  parts  of  India; 
and  yet  even  here  but  few  are  taught  to  read,  and  a 
lady  who  can  read  and  write  is  considered  quite 
a superior  person;  and  if  in  addition  she  possesses  a 
slight  knowledge  of  arithmetic  and  grammar,  she  is 
very  learned  indeed. 

When  in  Benares  I was  informed  that  a young 
Baboo  of  that  city  once  determined  to  teach  his 
intelligent  wife,  to  whom  he  was  strongly  attached, 


Educa  no  a. 


'99 


to  read  and  write.  According  to  the  prevailing 
custom  they  lived  in  the  same  house  with  the  young 
man’s  parents  and  brothers,  and  their  families;  con- 
sequently, lie  could  not  carry  out  his  plan  during  the 
day-time  for  fear  of  being  observed.  So,  after  ten 
o’clock  at  night,  when  the  dinner  had  been  eaten  by 
both  the  men  and  the  women  of  the  establishment, 
the  young  couple  would  meet  in  their  room,  and 
the  husband  would  instruct  his  wife  in  reading  and 
writing  Hindee.  After  a time,  she  became  profi- 
cient in  these  accomplishments.  Gradually,  how- 
ever, this  flagrant  departure  from  ancient  custom 
became  known,  and  they  soon  found  themselves  the 
objects  of  the  most  vulgar  ridicule  from  the  entire 
circle  of  their  acquaintance.  Every  body  condemned 
them,  and  the  affair  made  as  much  excitement  in  the 
city  as  the  most  radical  advocates  of  woman’s  right 
to  dress  and  act  like  a man  have  ever  produced  in 
this  country.  The  old  men  put  their  heads  to- 
gether, and  proved  conclusively,  from  the  sacred 
books,  that  it  was  a sin  against  the  gods  to  teach  a 
woman  to  read  and  write,  as  well  as  entirely  subver- 
sive of  all  good  order  in  society;  and  in  this  they 
resemble  certain  divines  in  our  own  land,  who  spend 
much  time  and  scholarship  to  prove  from  Scripture 
that  women  have  no  right  to  “speak  in  meeting,” 
but  must  religiously  “keep  silence  in  the  Churches.” 
“Educate  a woman!”  said  an  orthodox  Hindoo 
to  me  one  day;  “you  may  as  well  attempt  to  edu- 
cate a monkey  or  a jackal!” 

Frequently,  when  soliciting  native  female  chil- 
dren to  attend  their  schools,  our  American  ladies  are 


9 


Id© 


Women  of  the  Orient. 


told  that,  if  a girl  is  taught  to  read,  she  will  be  led 
into  sins  that  will  sink  her  to  the  lowest  hell.  If 
taught  to  read,  girls  might  be  tempted  to  touch  and 
read  the  most  sacred  books,  which  would  be  a great 
crime.  When  these  ladies  go  from  house  to  house 
to  attempt,  at  least,  to  instruct  heathen  women, 
they  are  usually  told:  “Oh,  I don’t  know  any 
thing;  I am  nothing  at  all,  only  a woman.  Go  to 
my  husband.  He  can  understand  you.  He  can 
read.  He  knows  our  religion,  and  whether  it  is 
or  is  not  best  to  change  it  for  yours.”  The  prevail- 
ing ignorance  among  the  women  of  India  is  shown 
by  some  recent  investigations  in  the  province  of 
Bengal.  In  two  selected  districts  of  this  province 
containing  together  thirty-six  thousand  women,  only 
six  women  were  found  that  could  read  or  write  in 
their  own  tongue.  An  acquaintance  of  mine  who 
was  urging  upon  an  intelligent  Hindoo  the  import- 
ance of  an  immediate  improvement  in  the  education 
of  women  was  finally  dismissed  with  the  following 
sentiment:  “All  this,  Sahib,  may  be  very  true  with 
your  people,  but  it  will  never  do  for  us.  It  cer- 
tainly would  be  impossible  for  Hindoos  to  keep 
their  wives  in  subjection  if  they  were  educated. 
Our  women  are  not  like  yours.  If  educated  they 
would  be  refractory,  and  would  no  longer  carry  bur- 
dens and  collect  cow’s  dung  for  fuel!” 

To  epitomize  all  Hindoo  ideas  in  regard  to  woman 
we  simply  need  to  say,  she  is  made  only  for  marriage. 
Consequently,  from  the  very  first,  she  is  trained  with 
this  one  idea  in  view.  Especially  must  she  be- 
come proficient  in  the  rules  of  what  is  considered 


Education. 


lOl 


good  house-keeping.  Needle-work,  as  understood  by 
American  women,  is  almost  unknown  by  the  girls  of 
India.  Certainly  their  dress  does  not  demand  any 
particular  skill  in  this  direction,  and  the  few  articles 
of  clothing  or  bedding  to  be  used  in  after  years  can 
either  be  purchased  ready-made  in  the  bazars  or  they 
can  easily  learn  to  run  them  together  themselves  when 
they  are  needed.  I am  told  that  Mohammedan  girls 
in  India  are  more  apt  to  understand  the  art  of  neat 
sewing  than  their  Hindoo  neighbors,  and,  from  cer- 
tain specimens  which  I have  in  my  possession,  I am 
sure  that  some  of  them  at  least  really  excel  in  em- 
broidery with  silk  and  gold-thread. 

Except,  perhaps,  among  the  veiy  rich,  the  female 
children  of  India  are  far  from  being  trained  in  idle- 
ness. After  the  limited  household  duties  are  per- 
formed they  must  assist  in  the  fields  or  on  public 
works,  or  must  spin  and  weave  or  care  for  the 
younger  children.  If  wealthy,  they  are  taught  to 
manage  the  servants  and  to  understand  all  the  details 
of  a house  keeping  which,  in  its  strict  conformance 
to  sacred  rules  and  customs,  partakes  largely  of  the 
nature  of  a religious  service.  If  poor,  they  must  do 
the  cooking  for  the  family;  and  if  rich,  or  of  high 
caste,  they  must  at  least  learn  how  to  cook.  All 
Hindoo  women,  even  of  the  highest  castes,  daily 
cook  the  food  eaten  by  their  husbands.  This  is 
required  by  their  religious  law,  and  not  to  be  able  to 
do  it  is  a very  great  disgrace.  Certain  kinds  of  food 
are  allowed,  and  certain  kinds  are  forbidden  by  each 
caste;  each  article  must  also  be  cooked  in  a pre- 
scribed manner.  Certain  things  may  be  eaten  at 


102 


Women  of  the  Orient. 


one  time  that  are  strictly  forbidden  at  another.  To 
neglect,  or  willfully  to  depart  from  any  of  these 
customs,  or  to  allow  the  cooking-utensils  to  be  pol- 
luted by  the  touch  of  a person  of  a lower  caste, 
involves  the  most  alarming  consequences.  A girl  is 
taught  to  believe  that  not  only  the  preservation  of 
her  husband’s  caste,  bu.t  even  his  health  and  his  life 
are  committed  by  the  gods  to  her  keeping,  and  any 
neglect  on  her  part  whereby  her  husband  shall  eat 
any  improper  food  is  the  very  worst  of  crimes, 
for  which  both  her  husband  and  herself  must  forever 
suffer.  Hence  the  most  religious  care  is  observed 
in  making  every  Hindoo  girl  familiar  with  the  dis- 
tinctions and  usages  of  “her  caste”  as  regards  the 
gospel  of  the  kitchen. 

As  illustrative  of  the  wearisome  restrictions  im- 
posed by  caste  in  eating,  an  American  lady  in  Cal- 
cutta relates  that,  in  one  of  the  zenanas  she  has 
visited, 

“Two  of  the  ladies  have  been  ill  for  some  time.  I found 
one  just  convalescing  from  a fever,  but  so  feeble  that  she 
needed  something  very  nutritious  to  eat.  I directed  her  mother 
how  to  prepare  some  arrow-root  with  port-wine,  but  learned 
that  she  was  not  permitted  to  touch  port-wine,  as  it  is  against 
her  caste.  Then  1 proposed  a custard,  but  found  she  could  not 
eat  a chicken's  egg,  although  that  of  a duck  was  allowable.  It 
really  must  be  difficult  for  them  to  remember  what  they  may 
or  may  not  eat.  Oh  that  they  may  soon  learn  that  it  is  not  by 
meat  or  drink  that  we  can  serve  God,  but  by  righteousness  and 
true  holiness  !”* 

The  girl  must  also  become  instructed  in  the 
mythology  of  her  country,  and  the  multiplied  forms 


*Miss  II.  G.  Brittan. 


Education. 


103 


and  ceremonies  of  idolatrous  worship;  also  in  certain 
portions  of  the  Shasters  which  teach  particularly  her 
duty  when  she  shall  become  a wife.  With  all  these 
it  is  necessary  that  she  become  thoroughly  familiar 
that  in  turn  she  may  teach  them  to  her  children. 

The  duty  of  instructing  her  in  these  things  de- 
volves entirely  upon  her  mother,  who,  since  she  can 
neither  read  nor  write,  imparts  her  lessons  orally. 
Much  time  is  also  occupied  in  filling  the  mind  of  the 
child  with  the  legends  and  stories  and  poems  which 
make  up  the  national  literature  for  females,  and 
which  are  always  absurd,  and  almost  invariably  of 
a vulgar  and  licentious  character,  well  calculated  to 
develop  the  worst  passions  and  thoroughly  to  corrupt 
both  mind  and  heart.  Many  of  them  relate  to  the 
low  amours  of  the  gods  and  goddesses,  or  the  adven- 
tures of  a soul  after  death  in  passing  through  the 
various  transmigrations  until  it  is  purified  and  fitted 
for  its  eternity  of  happiness.  The  child  is  also 
taught  to  repeat  certain  Mantras , which  are  said 
to  be  a sort  of  cross  between  a prayer  and  an  invo- 
catory hymn,  and  to  possess  great  virtue  among 
men,  and  to  have  a certain  controlling  power  over 
even  the  gods  themselves.  Mothers  with  young 
babes  are  supposed  to  be  especially  subject  to  evil 
influences,  and  the  girl  must  be  provided  with  a 
good  supply  of  the  proper  kind  of  Mantras  to  be 
used  in  the  approaching  times  of  emergency.  These 
can  only  be  lawfully  taught  by  a Brahmin,  who  must 
receive  a liberal  fee.  Hence,  this  part  of  a girl’s 
religious  education  is  unusually  expensive. 

The  peculiar  virtues  of  these  Mantras  are  illus- 


Women  of  the  Orient. 


104 

trated  by  various  legends,  two  of  which  are  given 
as  follows  by  Miss  H.  G.  Brittan  in  a little  book 
entitled  “Shoshie:” 

“Dasara,  king  of  Madura,  married  a daughter  of  the  king 
of  Benares;  but  after  they  were  married  she  told  him  that  she 
could  never  go  home  with  him  to  be  his  wife,  because  she  had 
learned  a Mantra  which  had  made  her  so  holy  that  she  never 
could  be  the  wife  of  any  man  who  had  not  been  purified  in  the 
same  way;  that,  as  she  was  his  wife,  she  could  not  tell  him  this 
Mantra,  because  in  so  doing  she  would  become  his  teacher, 
and,  consequently,  his  superior.  But  the  next  day  they  went 
in  search  of  a holy  man,  who,  when  he  knew  for  what  they  had 
come,  told  them  both  to  fast  a whole  day,  then  to  bathe  in  the 
river  Ganges,  and  then  to  come  to  him  again.  The  king  did 
this,  and  then  went  back  to  the  holy  man.  He  was  then  told 
to  sit  down,  facing  the  east;  and  the  holy  man  sat  beside  him, 
with  his  face  to  the  west,  and  secretly  whispered  in  his  ear, 
‘ Arinah  Sirayd,' — health  to  Sira. 

“As  soon  as  the  king  had  learned  these  two  wonderful 
words,  he  felt  as  if  filled  with  purifying  fire,  and  directly  a great 
many  black  crows  sprang  out  from  all  parts  of  his  body,  and, 
flying  to  the  sky,  disappeared.  These  were  all  the  sins  he  had 
committed  at  his  former  births.  The  king  and  his  wife  thus 
purified  lived  together  for  many  years,  and  retired  at  last  to 
reunite  with  Brahma  in  the  abodes  of  bliss,  without  being  ob- 
liged to  be  re-born  any  more  upon  earth. 

“The  god  Shiva  once  chose  to  give  the  knowledge  of  a 
most  wonderful  Mantra  to  a boy,  who  was  the  son  of  a widow 
of  the  Brahmin  caste;  but  the  mother  had  done  something 
disgraceful,  and  so  she  had  lost  her  caste,  and  on  this  account 
the  boy  was  once  excluded  from  a wedding-feast.  He  had  not 
lost  his  caste,  but  he  was  considered  disgraced  on  account  of 
his  mother.  He  took  his  revenge  by  merely  pronouncing  two 
syllables  at  the  door  of  the  apartment  where  the  guests  were 
assembled,  and  by  the  power  of  those  syllables  all  the  food 
provided  for  the  guests  was  instantly  changed  into  toads. 
Of  course,  such  an  occurrence  created  great  confusion  among 
the  guests;  but  they  were  all  sure  that  this  boy  had  played  the 
trick,  and  if  they  did  not  admit  him  they  might  have  more  of 
his  mischievous  tricks  played  upon  them;  so  they  opened  the 


Education. 


i°5 

door  and  let  liim  in.  Then  lie  immediately  pronounced  the 
same  syllables  in  reversed  order,  when  directly  the  toads 
changed  again  into  the  food  they  were  at  first.” 

Many  of  the  tales  relate  to  Krishna , the  Indian 
Apollo,  who  is  described  as  a youth  of  rare  beauty 
and  grace,  noted  for  his  amours,  and  the  special  favor 
with  which  he  regards  his  female  devotees.  Krishna 
is,  par  excellence,  the  favorite  god  of  Hindoo  maids 
and  matrons,  and  one  of  the  most  infamous  characters 
found  in  any  mythology.  Many  of  the  popular 
songs  sung  by  girls  and  women,  especially,  narrate 
the  love  passages  of  this  god  with  pretty  girls,  and 
are  altogether  too  vile  to  bear  repetition,  even  for 
the  sake  of  illustration.  One  or  two  only',  which 
happen  to  be  free  from objectional words,  maybe  given. 

“My  Krishna  is  in  Bindraban  ; 

I sought  him  every-where,  but  could  not  find  him. 

My  Krishna  is  in  Bindraban; 

I wandered  in  jungles  from  morning  to  evening, 

But  could  not  find  the  place  of  my  Herr. 

My  Krishna  is  in  Bindraban." 

“Oh  Krishna  unkind  has  broken  my  pitcher  at  the  water  place! 
When  I left  the  house  in  the  morning  to  draw  water,  a crow  cawed 
on  the  house  ; 

I saw  a cat  on  my  right,  and  heard  a sneeze  on  my  left: 

These  were  bad  omens  ! / 

Oh  Krishna  unkind  has  broken  my  pitcher  at  the  water  place! 
When  he  caught  hold  of  my  wrist,  he  broke  my  ring. 

I never  heard  such  a flute  as  his! 

Oh  Krishna  unkind  has  broken  my  pitcher  at  the  water  place.” 

LIBERAL  HINDOOS  DESIRE  SECULAR  EDUCATION  FOR 
THEIR  WOMEN. 

Many  of  the  Hindoo  Baboos  are  very  wealthy, 
reckoning  their  possessions  by  the  million  pounds 


io6 


Women  of  the  Orient. 


sterling.  Many  of  the  young  men  of  this  class  are 
themselves  tolerably  well  educated,  and,  influenced 
by  the  liberal  ideas  which  are  slowly  gaining  ground 
among  them,  they  greatly  desire  a limited  educa- 
tion for  their  women,  if  it  can  be  secured  without 
disturbing  their  religious  notions.  They  want  no 
Christianity  taught.  So  they  are  importuning  the 
government,  which  has  been  so  liberal  in  establishing 
public-schools  for  boys,  to  provide  for  a system  of 
free  zenana  or  household  teaching  by  competent 
English  ladies,  who  shall  be  pledged  not  to  teach 
religion.  But  this  the  government  has  thus  far  re- 
fused to  do.  The  Baboos  love  their  money,  and, 
with  all  their  liberality,  are  loth  to  spend  it  upon 
their  women  by  themselves  employing  purely  secular 
teachers,  so  they  turn  to  our  missionary  ladies,  who 
will  teach  for  little  or  no  compensation  for  the  sake 
of  access  to  these  secluded  women.  For  the  sake 
of  the  desired  instruction  these  gentlemen  tolerate 
the  religious  notions  and  teachings  of  our  ladies, 
while,  at  the  same  time,  they  do  not  fail  to  continue 
petitioning  government  for  relief.  In  the  mean  time 
a door  is  thus  opened  for  the  most  hopeful  of  all 
missionary  efforts.  With  all  its  mistakes,  the  Brahmo 
Somaj,  the  great  purpose  of  which  is  to  do  away 
with  distinctions  of  caste  and  religion,  is  certainly 
accomplishing  much  good  by  spreading  these  liberal 
views  of  female  education  in  all  parts  of  India. 

The  following  letter,  written  by  an  educated  Baboo 
to  an  officer  of  the  British  Government,  is,  I think, 
a fair  exponent  of  the  views  which  are  entertained 
by  the  more  liberal  of  his  class  on  this  subject: 


Education. 


107 


“You  ask  whether  there  is  any  thing  in  our  religion  or 
caste  that  can  serve  as  a bar  to  the  progress  of  female  educa- 
tion in  tli is  country.  I say,  decidedly  not;  but  there  are  two 
great  obstacles,  namely,  early  marriage  and  purda  (seclusion), 
and  these  must  be  removed  etc  there  can  be  any  substantial 
improvement.  It  will  take  years  and  years  before  a consumma- 
tion like  this  can  take  place;  but  a beginning  I am  quite  con- 
vinced can  be  made  in  both  these  directions,  and  we  see  signs 
about  us  showing  that  the  initiative  has  already  been  taken. 
Young  and  grown  up  women  should  receive  a systematic 
course  of  training.  Now  the  question  is,  how  best  to  promote 
this  education  ? 

“The  Hindoo  patriot  is  right  in  saying  the  purda  can  not 
and  ought  not  to  be  torn  in  sunder  all  at  once,  but  he  is  not 
so  just  when  he  deprecates  all  government  aid  to  educate  the 
zenana  ladies.  In  my  opinion,  government  or  no  govern- 
ment, some  organized  agency  must  be  set  at  work  for  the 
performance  of  the  gigantic  task  of  educating  our  wives, 
daughters,  and  sisters. 

“There  must  be,  in  the  first  place,  trained  teachers;  with- 
out that  any  beginning  would  be  impossible.  I honestly 
put  the  question,  How  many  educated  men  are  there  in  Ben- 
gal, and  in  other  enlightened  parts  of  India,  who  can  and 
who  really  do  the  work  of  teachers  in  their  families?  De- 
cidedly not  five  in  a hundred.  Not  that  they  always  lack 
inclination  and  ability,  but  situated  as  by  far  the  majority  of 
them  are,  their  working  time  being  for  the  most  part  not  their 
own,  they  really  can  not  do  the  work.  Will  not  these  men 
hail  as  a god-send  any  measure,  be  it  adopted  by  government 
or  any  one  else,  which  without  violating  their  ancient  prejudi- 
ces can  give  them  a happy  and  enlightened  home?’’ 

4 

FEMALE  EDUCATION  AMONG  THE  MOHAMMEDANS. 

Since  Mohammedanism  is  a long  stride  in  ad- 
vance of  Brahminism,  we  find  that  Mohammedan 
women  of  India  are  superior  to  their  Hindoo  coun- 
try-women, and  are  admitted  to  the  enjoyment  of 
numerous  privileges  denied  to  the  latter.  Very 
many  of  them  are  taught  to  read  and  write,  and 


io8 


Women  of  the  Or  ient. 


a few  are  thoroughly  familiar  with  Mohammedan 
literature. 

Among  the  Moslems  of  Asiatic  Turkey  some 
girls,  while  yet  quite  young,  are  sent  to  the  public- 

school,  if  one  is  ac- 
cessible, with  other 
children  of  both 
sexes.  But  at  the 
age  of  eight  or  ten 
they  are  promptly 
withdrawn,  and  very 
rarely  is  their  edu- 
cation continued  in 
their  subsequent  se- 
clusion. 

The  girls  of  the 
wealthier  and  aris- 
tocratic classes  are 
sometimes,  in  addi- 
tion to  the  usual 
training  for  married 
life,  which  begins  at 

A TURKISH  GIRL. 

an  early  age,  taught 
to  read  the  Koran;  but  the  great  mass  of  Moslem  men 
are  bitterly  opposed  to  the  instruction  of  women. 
A blind  old  Sheikh,  who  knows  the  Koran  by 
heart,  will  be  employed  to  visit  the  woman’s  apart- 
ments, and,  seated  on  the  divan  at  one  extremity 
of  the  room,  while  his  pupils,  of  whom  there  are 
always  two  or  more,  sit  at  the  opposite  extremity, 
he  drills  them  in  reading  the  Koran,  and  in  a knowl- 
edge of  its  teachings.  In  Syria  more  particularly, 


Education. 


109 

Moslem  girls  are  permitted  to  attend  the  American, 
English,  and  Prussian  schools,  which  are  usually 
connected  with  the  mission  stations,  and  where  they 
are  taught  to  read  and  write  and  sew.  But  these 
privileges  are  not  enjoyed  to  any  great  extent  by 
the  debased  Arab  Moslem  girls,  the  great  mass  of 
whom  are  still  doomed  to  utter  ignorance.  Even 
those  who  do  attend  these  schools  can  not,  for  the 
most  part,  be  taught  more  than  the  bare  rudiments 
of  education,  since  they  are  removed  and  married  at 
such  an  early  age.  This  fact  is  always  a very  great 
hinderance  to  the  success  of  such  schools.  And  yet 
the  good  work  goes  steadily  on,  and  prejudices  are 
being  slowly  overcome,  as  may  be  seen  by  the  fol- 
lowing incidents  from  Dr.  H.  H.  Jessup’s  admirable 
book,  “The  Women  of  the  Arabs.” 

“Not  long  since,  I was  conversing  with  several  of  the  aris- 
tocratic Mohammedans  of  Beyroot,  who  were  in  attendance  at 
the  commencement  of  the  Beyroot  Protestant  Medical  College. 
The  subject  of  the  education  of  girls  was  introduced,  and  one 
of  them  said:  ‘We  are  beginning  to  have  our  girls  instructed 
in  your  Protestant  schools,  and  would  you  believe  it,  I heard 
one  of  them  read  the  other  day  ’ (probably  his  own  daughter), 
‘and  she  actually  asked  a question  about  the  construction  of  a 
noun  preceded  by  a preposition!  I never  heard  the  like  of  it. 
The  things  do  distinguish  and  understand  what  they  read,  after 
all!’  The  others  replied,  ‘ Mashallah  ! Mashallah!’  ‘The  will 
of  God  be  done!’ 

“Some  ten  years  ago,  an  influential  Moslem  Sheikh  in  Bey- 
root brought  his  daughter  Wahidy  (only  one)  to  the  Seminary 
to  be  instructed,  on  condition  that  no  man  should  ever  see  her 
face.  As  Mr.  Araman  was  one  of  the  teachers,  and  I was 
accustomed  to  make  constant  visits  to  the  school,  she  was 
obliged  to  wear  a light  veil,  which  she  drew  adroitly  over  her 
face  whenever  the  door  was  opened.  This  went  on  for  months 
and  years,  until  at  length  in  recitation  she  would  draw  the  veil 


no 


Women  of  the  Orient. 


aside.  Then  she  used  to  listen  to  public  addresses  in  the  school 
without  her  veil,  and  finally,  in  June,  1867,  she  read  a compo- 
sition on  the  stage  at  the  public  examination,  on,  ‘The  Value 
of  Education  to  the  Women  and  Girls  of  Syria,'  her  father, 
Sheikh  Said  el  Ghur,  being  present,  with  a number  of  his 
Moslem  friends.” 


Chapter  V. 


BINDING  THE  FEET  IN  CHINA. 

ALTHOUGH  Chinese  par- 
ents may  fail  in  the  mental 
training  of  their  daughters,  there 
is  one  custom — in  the  prepara- 
tion of  females  for  respectable 
Chinese  i.auv's  shoe.  life — which  they  seldom  fail  to 

observe,  and  that  is  the  cruel  custom  of  systemati- 
cally crippling  their  feet  for  life. 

The  Manchu  Tartars  subjugated  the  Chinese  some 
centuries  ago,  and  are  the  dominant  race  at  the 
present  time.  They  do  not  bind  the  feet  of  their 
women,  and  no  “small-footed”  female  is  ever  per- 
mitted to  enter  the  palace  and  grounds  of  the  em- 
peror at  Pekin,  much  less  to  become  an  inmate 
of  the  “celestial  sovereign’s”  harem.  The  custom, 
therefore,  prevails  only  among  the  pure  Chinese, 
and  is  observed  with  much  greater  strictness  in  that 
part  of  the  empire  south  of  the  latitude  of  Shanghai 
than  either  in  the  capital  or  any  of  the  northern 
provinces.  In  Shanghai  a very  large  proportion  of 
the  women  one  meets  in  the  streets  or  houses  have 
small  feet.  In  and  about  Kiu-Kiang  I did  not  see 
a single  native  woman  with  natural  feet.  In  Foo- 
chow nearly  all  the  women  brought  up  in  the  city 
have  small  feet,  while  on  the  river  and  in  the  coun- 


1 1 1 


112 


Women  of  the  Orient. 


try  about  the  city  the  “large-footed”  women  seem 
to  be  in  the  majority.  In  Canton  I saw  no  large 
footed  females,  except  among  the  boat  population, 
and  the  slave  girls  sold  in  infancy  for  various 
purposes. 

As  a general  rule  it  may  be  correctly  stated  that 
there  are  but  three  classes  of  pure  Chinese  women 
which  are  permitted  to  have  feet  of  the  natural 
size;  namely,  the  laboring  women  in  the  fields  or 
on  the  boats;  the  secondary  wives  or  concubines  in 
wealthy  families;  and  the  prostitutes  of  the  land. 

All  others — by  a social 
law,  as  rigid  as  it  is 
ancient — are  required  to 
have  their  feet  band- 
aged and  compressed  for 
life  into  a gilded  slip- 
per from  three  to  four 
inches  in  length. 

The  line  of  social 
distinction  between  even 
respectable  large  and 
small-footed  women  is 
very  marked.  There  is 
as  wide  a difference  as 
exists  in  America  be- 
tween the  coarsest  labor- 
ing women  and  a re- 
fined and  cultivated  lady. 
Respectable  large  footed  women,  wherever  you  find 
them,  belong  to  the  menial  class,  condemned  to  be 
“hewers  of  wood  and  drawers  of  water”  for  their 


Binding  the  Feet  in  China. 


113 

social  superiors.  Even  in  the  same  family  some  of 
the  daughters  may  have  bound  feet  and  others  may 
have  unbound  feet:  the  former  are  ladies,  and  must 
be  supported  as  such;  but  the  latter  are  servants,  and 
can  never  be  any  thing  else. 

In  America  I find  the  impression  is  very  general 
that  only  the  daughters  of  the  upper  classes  are  thus 
deformed.  But  this  is  a mistake.  Small  feet  are 
not  so  much  a mark  of  wealth  or  high  position  as 
of  fashion,  and  any  family  may  adopt  the  custom 
if  they  can  afford  to  do  so.  It  is  as  much  a finan- 
cial as  a class  question.  It  is  an  index  of  gentility; 
and  mechanics,  day-laborers,  and  even  farmers  are 
anxious  to  bind  their  little  girl’s  feet,  that — with 
this  badge  of  ladyhood — they  may  have  at  least  a 
chance  of  entering  the  upper  class  by  marriage, 
which,  with  natural  feet,  they  may  never  hope  to  do, 
excepting  as  secondary  wives. 

Rigid  custom  specifies  certain  distinctions  in 
dress  between  the  two  classes,  even  though  their 
representatives  may  be  sisters  in  the  same  family. 
The  lady  must  wear  the  long  trowsers,  which  en- 
tirely cover  her  limbs,  and  the  little  embroidered 
silk  shoes.  She  may  dress  in  rich  silks,  and  gar- 
ments of  bright  and  various  colors,  with  rings  and 
bracelets  and  headbands  as  costly  as  can  be  afforded ; 
she  also  dresses  her  hair  in  a peculiar  elegant  style. 
But  her  large-footed  sister  must  dress  in  sober 
colors,  usually  go  bare-foot,  with  pantaletts  reaching 
only  to  the  knee.  < She  wears  much  less  costly  and 
abundant  ornaments,  and  is  treated  as  the  family 
drudge,  with  but  few  rights  of  her  own. 


”4 


Women  of  the  Orient. 


These  customs  are  so  rigid  that  I am  told  no 
respectable  woman  of  the  large-footed  class  can  be 
persuaded  to  put  on  any  part  of  the  dress  permitted 
to  small-footed  females.  She  would,  in  such  a case, 
invariably  be  looked  upon  by  her  neighbors  with 
just  that  sort  of  suspicion  which  is  aroused  in  the 
mind  of  a respectable  citizen  by  the  overdressed 
representatives  of  the  demi-monde,  who  daily  roll 
through  the  streets  of  Paris  or  New  York  in  their 
luxurious  carriages.  Only  one  day  in  her  toilsome 
life  is  a woman  of  the  large-footed  class  allowed  to 
don  a bright-colored  dress,  and  that  is  on  her  wed- 
ding-day, when  she  rides  in  a sedan  chair,  arrayed 
in  a scarlet  robe  usually  hired  for  the  great  occasion. 

There  is  a marked  difference  between  the  various 
provinces,  and  between  the 
country  and  the  city  women, 
not  only  in  the  form  of  the 
shoe,  but  in  the  degree  of 
compression  to  which  the 
foot  is  subjected.  Some  are 
left  at  half  the  natural  size, 
while  others  are  brought 
down  to  the  extreme  of  aris- 
tocratic littleness.  In  many 
cases  small  feet  are  counter- 
feited, the  full  grown  foot 
being  bound  up,  and  only 
the  toes  thrust  into  a little 
shoe,  the  woman  actually 
walking  on  tip  toe.  In  other 
cases,  women  resort  to  the 


A BANDAGED  FOOT  AND  SHOE. 


Binding  the  Feet  in  China.  , 115 

expedient  of  placing  a block  of  wood  shaped  to  re- 
semble a small  foot,  under  the  center  of  the  shoe, 
which  compels  the  peculiar  hobbling  gait  in  walk 
ing  that  characterizes  little-footed  women,  and  in 
which  case  the  real  foot  is  carefully  concealed,  thus 
rendering  the  deception  very  perfect.  This  is  never 
regarded  as  a “pretty  foot,”  although  it  is  looked 
upon  by  all  right-minded  citizens  with  approval  as 
a proper  concession  to  the  superior  wisdom  of  re- 
fined society.  In  some  parts  of  the  empire  all  re- 
spectable females  are  compelled  at  least  to  simulate 
bound  feet,  since  only  lewd  women  appear  with  full- 
grown  feet.  In  such  localities  laboring  women  go 
bare-footed  while  at  their  work,  and  assume  their 
bandages  and  imitation  feet  only  when  about  to  ap- 
pear in  public. 

The  origin  of  this  strange  fashion  seems  to  be  in- 
volved in  obscurity,  and  I could  find  no  native,  how- 
ever intelligent,  who  could  really  enlighten  me  on  this 
subject.  One  literatus,  who  claimed  to  be  “well 
up”  in  the  history  of  the  Flowery  Kingdom,  in- 
formed me  that  many  years  ago  an  empress  named 
Tak-ki  had  club  feet,  and,  on  the  principle  that 
“misery  loves  company,”  she  ordered  all  the  ladies 
at  court  so  to  bind  their  feet  as,  at  least,  to  simulate 
her  deformity.  The  fashion  soon  spread  to  all  the 
upper-class  ladies  of  the  empire.  Other  native  gen- 
tlemen, with  the  greatest  sincerity  of  manner,  relate 
that  some  centuries  ago  the  male  Celestials  became 
extremely  jealous  of  the  women,  and  to  keep  their 
wives  in  comparative  seclusion,  and  prevent  their 

gadding  about  the  market  places  and  gossipping 

10 


Women  of  the  Orient. 


116 

from  house  to  house,  they  invented  the  present 
method  of  crippling  them.  Some  explain  it  by  re- 
lating a legend,  the  substance  of  which  is,  that  about 
eleven  hundred  years  ago  an  emperor  had  a concu- 
bine who  introduced  the  fashion  by  binding  her 
already  extremely  small  feet,  and  thus  affecting  a su- 
periority over  others.  The  challenge  was  accepted, 
and  in  a short  time  little  feet  were  “all  the  rage.” 

The  practice  probably  arose  somewhere  among 
the  ages  of  the  past,  from  a somewhat  natural  strife 
among  the  ladies  for  the  distinction  of  having  the 
smallest  feet,  and  has  gradually  been  brought  to  its 
present  ridiculous  extreme.  But  whatever  may  have 
been  the  origin  of  the  custom,  like  all  other  customs 
in  China,  it  has  long  since  become  an  inflexible  law  ; 
and  any  mandarin,  or  literary  man,  or  private  gen- 
tleman would  consider  himself  most  decidedly  dis- 
graced were  he  obliged  to  take  up  with  a large- 
footed woman  for  his  chief  wife.  He  might  take 
her,  at  a fair  price,  for  his  concubine,  but  for  his 
legal  first  wife  never;  the  proposition  could  not  be 
entertained  for  a moment  by  any  high-toned  gentle- 
men, however  poor  or  unknown  to  fame  he  might  be. 

MANNER  OF  BINDING  THE  FEET. 

It  is  supposed  by  many  foreigners  that  this  curi- 
ous compression  of  the  feet  is  accomplished  by 
means  of  wooden  or  iron  bound  shoes  placed  upon 
the  feet  in  infancy,  effectually  dwarfing  them  by 
preventing  their  growth  altogether.  But  this  is  by 
no  means  the  case.  It  is  next  to  an  impossibility 
for  a foreign  gentleman  to  secure  the  privilege  of 


Binding  the  Feet  in  China. 


117 


examining  a foot  thus  deformed;  but  after  more 
than  a week  of  the  most  skillful  diplomacy,  in  all  of 
which  I was  aided  and  abetted  by  Miss  Lucy  H. 
Hoag,  preceptress  of  the  mission-school  for  girls  in 
Kiu-kiang,  I succeeded  in  persuading  a girl  about 
fifteen  years  of  age  to  allow  me  to  be  present  when 
the  gay  covering  was  removed  from  her  foot;  after- 
wards, in  Shanghai,  by  the  liberal  use  of  money,  an 
elderly  woman  of  the  small-footed  class  was  per- 
suaded to  gratify  my  curiosity  by  removing  the 
bandage  from  her  foot,  and  from  the  knowledge 
gained  on  those  occasions  and  afterwards  I will 
briefly  describe  the  method  of  “making  the  foot,” 
as  it  is  called. 

The  binding  is  rarely,  if  ever,  commenced  before  the 
child  is  five  years,  and  in  most  cases  not  until’  she  is  six 
or  seven  years  old.  This  delay  is  to  allow  the  limbs  a 
vigorous  start  and  growth,  and  the  girl  to  learn  how  to 
walk  firmly.  The  operators  are  usually  women  who 
make  this  their  business,  although  frequently  the 
mother,  or  some  other  female  member  of  the  house- 
hold takes  the  matter  in  hand.  In  the  first  place,  all 
the  toes,  excepting  the  great  toe,  are  folded  down  un- 
der the  foot,  the  fleshy  part  of  the  heel  is  forced  down- 
ward and  forward,  and  a bandage  (consisting  of  a 
strip  of  colored  muslin  four  or  five  feet  long  and  three 
inches  wide),  is  wound  back  and  forth  in  a figure  of 
eight,  over-  the  folded  toes,  along  the  length  of  the 
foot,  across  the  instep,  and  around  the  heel,  press- 
ing that  toward  the  great  toe  to  shorten  the  foot. 
The  bandage  is  wound  snugly  at  first  and  then 
tightened  a little  at  each  succeeding  operation.  This 


1 1 8 Women  of  the  Orient. 

gradually  throws  the  instep  up,  and  virtually  breaks 
it,  so  that  when  the  bandage  is  removed  the  front 
part  of  the  foot  may  be  moved  like  a door  upon  its 
hinges.  Under  this  process  the  foot  becomes  atten- 
uated until  it  is  merely  a mass  of  bones  covered  with 


CHINESE  LADY'S  FOOT  AND  SLIPPER. 


tendons  and  skin.  The  development  of  the  muscles 
of  the  calf  is  also  checked,  and  the  leg  tapers  from 
the  knee  downward,  and  the  entire  limb  loses  its 
elasticity,  although  no  excessive  weakness  is  ob- 
served. How  the  circulation  is  kept  up  through  the 
extremities  is  more  than  I can  understand. 


Binding  the  Feet  in  China. 


119 

In  the  course  of  six  or  eight  years,  if  daily 
attended  to,  the  elongated  bone  of  the  heel,  which 
is  about  all  that  is  left  of  this  part  of  the  foot,  is 
brought  within  a very  few  inches  of  the  great  toe ; 
the  broken  instep  and  folded  toes  are  bound  together 
with  the  ankle  in  an  ugly  bunch  bulging  outward 
above  what  seems  to  be  the  foot,  and  the  great  toe 
and  the  heel  alone  are  thrust  into  the  little  embroid- 
ered shoe,  and  it  is  pronounced  a perfect  lady-foot. 
The  heel  is  usually  an  inch  or  more  higher  than  the 
toe,  and  a block  of  wood  is  placed  in  the  back  part 
of  the  shoe  to  support  it.  This  gives  the  woman 
the  appearance  of  walking  upon  her  tip  toes,  as  she 
wriggles  along,  stepping  with  nervous  rapidity,  and 
throwing  out  her  arms  to  balance  herself.  A lady 
with  very  small  feet  is  obliged  to  use  a cane  in 
walking,  or  to  rest  her  hand  upon  the  shoulder  of  a 
servant,  which  is  a mark  of  especial  gentility. 

The  wide  and  embroidered  trousers  conceal  the 
unsightly  bunch  above  the  shoe,  and  the  uninstructed 
observer  supposes  that  he  is  looking  upon  a tiny 
but  perfectly  formed  foot.  The  length  of  the  shoe 
is  really  a mere  matter  of  taste.  The  most  fashion- 
able length  is,  I think,  about  three  inches,  although 
I have  a pair  in  my  possession,  once  worn  by  a 
woman  in  Foochow,  which  are  but  two  and  one-half 
inches  long  on  the  bottom.  Of  course,  so  far  as  any 
heavy  work  is  concerned,  small-footed  women  arc 
useless;  and  the  housework  in  families  where  the 
women  have  small  feet  is  always  performed  by  males, 
or  by  female  servants  who  have  natural  feet. 

At  first  the  operation  of  bandaging  is  very  painful. 


r so 


WOMEN  OF  T1IE  ORIENT. 


The  bandage  is  removed  every  morning;  the  foot  is 
cleansed,  carefully  inspected,  and  then  rebound.  Of 
course,  before  the  foot  is  utterly  “dead,"  as  it  is 
termed,  the  quickening  of  the  circulation  when  the 
bandage  is  removed  and  the  severe  compression 
when  it  is  again  applied  cause  excruciating  pain.  In 
the  early  morning  hours  the  traveler,  in  moving  about 
a Chinese  city,  will  hear  from  almost  every  house  the 
cries  of  little  girls  undergoing  their  daily  torture. 

A well  known  missionary  gives  the  following 
illustration : 

"I  remember  being  greatly  distressed  one  day  by  the 
crying  of  a child:  ‘O  Auntie,  Auntie,  do  n't  do  so,  it  hurts!;  it 
hurts  so  much!’  And  then  followed  a long,  quivering  sobbing 
‘O-o-oh!’  I tried  not  to  mind  it  at  first,  and  kept  on  with  my 
writing  for  a little  while,  but  I could  n’t  stand  it  very  long, — 
the  sobbing  was  too  pilious.  So  I laid  down  my  pen,  put  on 
my  hat,  and  went  round  the  corner  into  the  alley  where  the 
sounds  came  from.  It  was  dirty  enough  and  narrow  eflough, 
I can  assure  you;  but  that  was  nothing.  I only  wanted  to  find 
out  what  could  be  the  cause  of  this  pitiful  outcry,  and  what  it 
was  that  ‘auntie’  was  doing.  So  I pushed  open  the  door  that 
led  into  one  of  the  court-yards,  and  there  I saw  how  the  matter 
stood.  On  a high  bench,  with  her  feet  dangling  half-way  to  the 
ground,  sat  a little  girl  about  five  years  old,  her  face  swollen 
with  crying,  and  the  tears  pouring  down  her  flushed  cheeks; 
and  near  by,  seated  in  a chair,  was  that  dreadful  ‘auntie,’  a fat, 
middle-aged  woman,  who  held  one  of  the  child’s  feel  in  her 
hand,  while  the  other  foot  was  hanging  down  bandaged  very 
tight,  and  looking  more  like  a large  pear,  tied  round  with  blue 
cotton  cloth,  than  a natural  shaped  foot.  There  the  old  auntie 
sat,  with  the  other  little  bare  foot  in  her  hand,  looking  at  it  first 
on  one  side  and  then  on  the  other,  and  particularly  examining 
the  parts  where  the  little  toes  had  been  turned  under  and  com- 
pressed by  the  bandages  which  had  just  been  removed.  She 
found  these  parts  full  of  cracks  and  sores,  and  into  these  what 
do  you  think  she  put?  Powdered  saltpetre,  to  keep  the  sores 
from  mortifying;  and  then  she  bound  up  the  little  foot  again  as 


Binding  the  Feet  in  China. 


121 


tight  as  she  could,  and  left  the  poor  little  sufferer  with  stream- 
ing eyes  and  dangling  feet  still  sitting  on  the  bench!” 

Girls  often  grow  thin  and  spiritless  during  the 
first  year  after  binding  is  begun.  Often  the  skin 
cracks  or  (just  over  the  instep)  it  bursts,  and  severe 
disease  sets  in,  and  not  unfrequently  mortification  or 
gangrene  ensues;  and,  as  amputation  is  regarded  as 
very  dishonorable,  and  is,  therefore,  not  allowed, 
of  course  the  little  sufferer  soon  dies. 

When  three  or  four  years  have  passed,  if  the 
operation  has  been  carefully  performed,  the  foot  be- 
comes, so  far  as  feeling  is  concerned,  lifeless,  and 
ceases  to  give  pain.  But,  all  through  life,  the  band- 
aging must  be  continued,  to  keep  the  foot  in  shape, 
and  to  enable  the  woman  to  walk  at  all.  Unband- 
aged, the  foot  would  have  no  firmness, — it  would  be 
a mere  powerless  mass  upon  the  limb,  with  which  it 
would  be  impossible  to  move.  With  the  foot  firmly 
bandaged,  some  of  these  poor  creatures  mince  along 
at  quite  a respectable  rate  of  speed,  and,  strange  as 
it  may  seem,  some  of  them  will  even  walk  ten  or 
twelve  miles  in  A day  on  their  way  to  and  from  some 
especially  sacred  temple,  or  in  making  visits  to  their 
friends. 

Notwithstanding  the  severe  pain  resulting  from 
this  bandaging  at  first,  mothers  insist  upon  it,  and 
little  girls  are  often  quite  anxious  to  have  it  begun, 
for  it  is  the  fashion;  and,  according  to  the  average 
female  estimate  in  all  lands,  a little  suffering,  more  or 
less,  is  of  no  consequence  when  contrasted  with  the 
disgrace  of  being  “out  of  fashion.”  Of  course,  the 
little  girls  are  not  always  under  the  immediate  eye 


122 


Women  of  the  Orient. 


of  their  mothers ; and  when,  for  a moment,  the 
pain  overmasters  their  pride,  they  will  slyly  loosen 
the  bandage ; but  the  fault  is  soon  discovered,  and 
the  relieved  member  unmercifully  brought  back  to 
its  cruel  bondage. 

So  far  as  I can  learn  from  those  most  familiar 
with  the  facts,  compression  of  the  feet  is  more  incon- 
venient than  dangerous,  either  to  life  or  health;  and 
intelligent  natives  have  frequently  assured  me,  with 
all  that  superior  wisdom  which  an  educated  China- 
man knows  so  well  how  to  assume,  that  they  did 
not  regard  it  as  half  so  pernicious  as  the  custom  our 
American  ladies  have  at  times  adopted,  of  compress- 
ing their  waists,  since  the  former,  at  the  worst,  only 
endangers  the  individual,  while  the  latter  entails 
feebleness  and  suffering  upon  posterity. 

Some  travelers,  in  China,  profess  to  be  greatly 
pleased  with  what  they  call  the  dainty  little  feet  of 
the  ladies,  and  go  into  ecstacies  over  their  exquisitely 
wrought  shoes ; but  to  me,  especially  after  I became 
familiar  with  the  modus  opcrandi , it  was  a hideous 
and  repulsive  deformity,  all  the  more  offensive  since 
it  was  self-imposed.  No  amount  of  sentiment  could 
reconcile  me  to  the  sight  of  those  poor  cripples 
hobbling  along  in  momentary  danger  of  falling, — the 
very  picture  of  degraded  helplessness.  Perhaps  in 
justice  I ought  to  add,  that  some  few  Chinamen  of 
advanced  ideas  whom  I met  professed  to  regard  this 
custom  as  useless  and  wrong;  but  even  while  they 
were  ready  to  admit  its  evils,  they  were  no  less  em- 
phatic in  the  opinion  that  there  is  no  help  for  it. 
Custom  is  a law , which  no  one  dreams  of  violating. 


Binding  the  Feet  in  China. 


f’.T, 


THE  CHRISTIAN  SHOE. 

At  first,  Christian  missionaries  in  China  were 
obliged  to  be  patient  and  forbearing  with  their  con- 
verts from  heathenism  in  regard  to  this  and  many 
other  objectionable  customs.  Neglect  of  these  cus- 
toms amounted  to  social  ostracism.  This  the  weak 
converts  had  not  the  courage  to  face,  and  so  compres- 
sion of  the  feet  was  not  made  a case  of  conscience  or 
■discipline.  As  the  mission  work  has  prospered,  and 
the  native  members  have  become  stronger  both  in 
numbers  and  in  faith,  they  have  gradually  introduced 
the  reform  themselves.  At  the  meeting  of  the  Foo- 
chow Methodist  Episcopal  Mission  in  1875,  at  which 
five  missionaries,  eleven  ordained  and  forty-seven 
unordained  native  preachers  were  present,  it  was  re- 
solved to  forbid  altogether  the  practice  of  binding  the 
feet  of  girls  in  families  connected  with  the  Church. 
As  the  meeting  represented  a native  Christian  mem- 
bership of  two  thousand  three  hundred  souls,  the 
action  is  one  of  no  little  present  and  prospective 
importance.  The  presiding  elders  (all  natives)  were 
made  a committee,  to  prepare  a paper  setting  forth 
what  native  usages  are  allowable  and  what  forbidden 
to  Christians,  in  connection  with  marriage  and  burial 
ceremonies.  The  native  members  of  nearly  all 
Protestant  Mission  Churches  in  China  either  have 
taken  action  similar  to  the  above  or  are  seriously 
agitating  the  question,  and  the  reform,  so  far  as  the 
Christian  Chinese  are  concerned,  will  no  doubt  soon 
be  complete. 

This  departure  from  ancient  and  honorable  custom 


124 


Women  of  the  Orient. 


at  first  gave  rise  to  a serious  trouble,  since,  whenever 
the  girls  of  Christian  families  appeared  upon  the 
streets,  they  were  liable  to  be  taken  for  improper 
characters.  But  our  missionary  ladies  u'ere  equal  to 
the  emergency,  and  they  soon  relieved  the  difficulty, 
by  inventing  a peculiar  kind  of  shoe,  in  shape  some- 
what like  the  shoe  worn  by  the  Empress,  who  is  a 
Tartar,  and,  therefore,  does  not  bind  her  foot.  This 
they  call  the  “Christian  shoe;”  and  it  is  worn  by 
all  our  native  Christian  girls  and  women  whose  feet 
have  been  permitted  to  grow  to  the  natural  size,  so 
that,  when  they  appear  upon  the  street,  people  say: 
“ Yes,  to  be  sure,  they  have  large  feet;  fait  it  is  because 
they  have  embraced  the  foreign  religion.” 


Chapter  VI. 


BETROTHAL. 


OVE  is  an  essential  faculty  of  human  life. 


and  it  can  not  be  wholly  extinguished  even 
in  those  states  of  society  where  it  is  ignored  as 
a necessary  foundation  of  true  domestic  happiness. 
Under  such  circumstances  it  sometimes  develops 
strength  in  proportion  to  its  hindrances;  and,  break- 
ing down  all  barriers,  sets  at  defiance  all  theories 
and  customs.  Usually,  however,  in  such  countries, 
true  love  degenerates  into  a mere  selfish  fancy,  and 
consents  to  walk  in  the  prescribed  path  of  usuage. 

The  fixed  notion  of  the  Orientals  is  that  love 
has  nothing  to  do  with  marriage,  necessarily;  and 
that,  if  it  comes  at  all,  it  must  be  after  that  import- 
ant event.  In  order  to  the  timely  and  proper  devel- 
opment of  the  tender  passion  the  complete  separa- 
tion of  the  sexes  in  all  social  life  is  not  only  a 
commendable  custom  but  one  to  be  jealously  main- 
tained by  all  right-minded  persons.  Love  being 
thus  summarily  dismissed  as  a factor  in  the  prob- 
lem, the  adjustment  of  marriage  relations  in  the 
East  becomes  almost  altogether  a pecuniary  affair, 
to  be  managed  by  the  heads  of  the  families  con- 
cerned, without  any  reference  to  the  likes  or  dis- 
likes of  the  parties  whose  entire  future  will  be 
affected  thereby;  namely,  the  boy  and  the  girl. 


Women  of  the  Okient. 


i 26 

Throughout  the  Orient  the  intervening  space  be- 
tween the  birth  and  the  marriage  of  a female  child 
is  very  brief. 

Betrothal  is  as  sacred  and  binding  as  real  mar- 
riage, and,  of  course,  may  occur  at  a much  earlier 
age.  The  breaking  of  a betrothal  bond  is  rarely 
known.  Not  only  is  the  money  which  passes  be- 
tween the  parties  a security,  but  public  opinion  and 
family  reputation  are  additional  safeguards,  making 
a breach  of  faith  almost  impossible. 

The  Hindoo  Shasters  say:  “A  girl  is  marriag- 
able  when  she  is  seven  years  old ; but  should  cir- 
cumstances prevent  she  may  wait  until  she  is  ten 
years  of  age.”  When  a girl’s  fifth  birthday  arrives, 
arrangements  must  immediately  be  made  for  her 
betrothal,  and  the  family  would  be  unequivocally 
disgraced  if  she  should  reach  her  tenth  natal  day 
without  the  celebration  of  that  important  event.  It 
is  regarded  as  so  very  reprehensible  for  a father  to 
permit  his  daughter  to  remain  unmarried  until  she  is 
eleven,  that  such  an  occurrence  becomes  town  talk, 
and  the  negligent  parent  is  subjected  to  all  manner 
of  criticism  and  abuse;  and  unless  the  wrong  is 
immediately  righted,  he  becomes  a social  outcast. 

This  emphatic  expression  of  public  sentiment 
finds  its  justification  in  the  requirements  of  the  law- 
giver Menu,  who  says:  “Reprehensible  is  the  father 
who  gives  not  his  daughter  in  marriage  at  the 
proper  time.  To  an  excellent  and  handsome  youth 
of  the  same  class  let  every  man  give  his  daughter 
in  marriage  according  to  the  law,  even  though  she 
have  not  attained  her  age  of  eight  years.”  Menu 


Betrothal. 


127 


further  pronounces  the  most  fearful  maledictions 
upon  the  father  who  has  a daughter  twelve  years  of 
age  unmarried,  and  even  separates  him  from  his  own 
children  by  requiring  them  to  refuse  him  all  respect 
and  obedience.  There  are  some  sects  of  the  Brah- 
min caste  with  whom  it  is  an  invariable  custom  to 
pay  a certain  considerable  sum  to  the  parents  of 
the  bridegroom  when  their  daughters  are  married. 
Such  fathers  are  sometimes  very  poor,  and  before  a 
sufficient  amount  can  be  realized  for  the  purpose, 
a girl  will  reach  the  age  of  eighteen  or  even  twenty. 
Such  an  occurrence,  however,  is  a great  reproach  to 
all  concerned,  and  the  guilt  is  only  overlooked  in 
consideration  of  the  rank  of  the  offender. 

Boys  of  eight  or  nine  years  are  betrothed  to 
girls  of  five  or  six,  and  these  little  folks  are  taught 
to  speak  of  each  other  as  husband  and  wife,  just  the 
same  as  after  actual  marriage,  which  takes  place  in 
a few  years,  as  girls  arrive  at  maturity  at  a much 
earlier  age  than  in  colder  countries. 

After  betrothal  is  duly  solemnized  by  an  officiat- 
ing Brahmin,  it  is  declared  by  the  religious  law  to 
be  binding  upon  both  parties;  and  should  the  boy 
die  before  the  full  nuptials  are  celebrated  (which 
is,  of  course,  frequently  the  case)  the,  girl  is  hence- 
forth regarded  as  his  widow,  and  as  such  is  forbid- 
den ever  to  marry  another.  Examples  of  marriage 
at  a very  early  age  are  constantly  coming  under  the 
personal  observation  of  foreigners  in  India.  Here 
is  one  from  the  pen  of  an  American  lady: 

“You  will,  I think,  understand  my  surprise  when,  on  enter- 
ing my  school  one  day,  I saw  a little  one  with  the  mark  of  mar- 


128 


Women  of  the  Orient. 


riage — some  red  paint,  about  lialf  a finger’s  length — in  the  part- 
ing of  the  hair.  I called  the  teacher,  and  said:  ‘Is  that  little 
one  married  ?’  * Yes,’  was  the  reply.  ‘ What  is  her  age  ?’  ‘ Five 

years.'  ‘And  she  is  married  at  that  early  age?'  was  my  sur- 
prised question.  ‘ Yes ; she  has  been  married  a year.  Her 
father  had  her  married  when  she  was  four  years  old.’  This  is. 
of  course,  an  unusual  case;  but  is  it  not  dreadful  to  think  of? 
What  childhood  can  she  know?  For  after  marriage  the  liberty 
of  little  ones  is  taken  away ; they  must  be  veiled,  and  are  not 
free  to  run  about  and  play  as  before.” 

Hindoo  girls  are  carefully  taught  to  pray  for 
husbands,  and  to  implore  the  gods  not  to  permit 
them  to  arrive  at  the  age  of  eleven  or  twelve  un- 
married, else  they  lose  their  caste.  If  by  chance 
any  woman,  of  a respectable  family,  remains  unmar- 
ried, she  is  neglected  and  abused  by  those  who  are 
her  natural  protectors;  and  a little  before  her  death 
she  is  carried  to  the  Ganges — if  within  reach — and 
hastily  married  to  any  Brahmin  who  may  happen  to 
be  dying  at  the  same  time  with  his  feet  in  the 
sacred  waters.  The  woman  is  thereby  believed  to 
be  saved  from  becoming  one  of  the  lower  animals  in 
the  soul’s  approaching  transmigration. 

American  ladies  in  India  have  informed  me  that 
when  they  visit  the  native  women  in  their  homes 
the  first  question  asked  them  is;  “Are  you  mar- 
ried?” If  the  reply  is  in  the  negative  the  most  pro- 
found astonishment  is  manifested  by  the  entire  female 
Household;  for  to  be  unmarried  and  childless  is,  in 
their  opinion,  the  greatest  misfortune  that  can  hap- 
pen to  a woman;  and  they  will  reply:  “None  of 
our  females  are  ever  unmarried  except  the  dancing- 
girls,  and  they  are  married  to  the  gods.”  “What,” 
said  a high-caste  woman  to  a young  lady  acquaint- 


Betrothal. 


129 


ance  of  mine,  “one  as  old  as  you  unmarried?  Were 
there  no  men  in  the  country  you  came  from?” 
The  young  lady  saw  that  her  reply  was  “marvelous, 
almost  past  belief;”  and,  when  she  told  them  that 
“there  were  many  ladies  in  her  country  who  stayed 
unmarried  from  choice,  either  because  the  man  they 
loved  had  died,  or  they  had  not  seen  one  whom 
they  wished  to  marry,  or  from  some  other  reason, 
they  really  did  think  she  was  telling  them  some- 
thing perfectly  untrue;  they  could  not  believe  her. 
They  thought  she  must  be  a widow;  but  for  some 
reason  wished  to  conceal  it  from  them.” 

In  China  early  betrothal  is  universally  practiced. 
Parents  sometimes  contract  their  unborn  children  on 
the  sole  contingency  of  a difference  of  sex;  but 
usually  bethrothal  is  deferred  until  the  children  are 
from  five  to  ten  years  of  age.  A lady  already 
quoted,  and  who  has  had  years  of  constant  famil- 
iarity with  Chinese  customs,  writes  in  reply  to  ques- 
tions touching  the  early  betrothal  and  sale  of  girls: 

“These  two  subjects  are  intimately  connected,  and  the 
former  is  in  a great  degree  the  result  of  the  later.  The  money 
consideration  is  largely  the  occasion  of  the  early  betrothal,  as 
the  younger  the  child  the  less  she  costs,  so  that  the  mass  of 
parents  seek  to  betroth  wives  to  their  sons  when  very  young. 
You  ask  what  is  the  necessity  of  buying  and  selling?  The 
Chinese  reply,  ‘Our  fathers  did  so;  it  is  our  custom.’  Some 
more  frank  and  honest  will  tell  you  plainly,  ‘I  have  fed  and 
clothed  the  girl  all  these  years,  and  I must  get  my  money  back. 
This  is  the  only  profit  one  has  in  girls,  selling  them  off  well.’ 
Mothers,  whose  hearts  have  been  wrung  by  the  drowning  of 
their  girls,  have  tried  to  save  them  by  appealing  to  the  cupidity 
of  the  father,  urging  him  to  restrain  his  murderous  hand  be- 
cause, by  saving  their  lives,  he  might  sell  them  as  wives  for  a 
good  price.  1 have  met  with  one  or  two  missionaries  *dio 


130 


Women  of  the  Orient. 


objected  to  using  the  word  ‘sell,’  and  who  urged,  with  very 
poor  logic  and  no  support  from  facts,  that  the  money  given 
was  very  much  after  our  style  of  a dowry  to  the  bride,  or  to 
meet  the  expenses  of  the  wedding.  But  the  likeness  fails  in 
every  point,  as  with  us  the  father  gives  to  tlfe  daughter,  meet- 
ing all  wedding  expenses,  while  here,  the  parents  of  the  son 
give  a stipulated  amount  to  the  parents  of  the  bride,  and  they 
struggle  to  get  her  as  cheaply  as  possible.  The  very  same 
characters  are  used  in  buying  and  selling  a horse,  cow,  a 
pound  of  pork  or  tobacco,  and  a wife!  Parents  also  sell  tlieii 
girls  to  the  highest  bidder,  not  but  that  some  do  really  love 
their  gills  and  seek  good  husbands  for  them,  yet  it  is  still  true 
that  a good  sum  of  money  is  generally  the  chief  consideration. 
I have  one  case  in  mind  just  here.  The  wife  of  our  personal 
teacher  is  a graduate  of  the  American  Board  girls’  boarding 
school  at  this  place,  and  the  daughter  of  a widow  woman,  a 
member  of  that  mission.  She  refused  to  allow  her  daughter 
to  marry  a preacher  in  her  own  mission  because  he  could  not 
pay  enough  money  to  meet  the  wishes  of  the  mother  and 
uncles,  and  our  teacher  secured  the  prize  solely  because  he 
had  the  dollars;  moreover,  said  dollars  did  not  go  to  the  bride 
as  a dowry,  but  went  to  the  mother  and  the  father’s  family 
to  enrich  them  with  fields,  etc.  Another  case:  The  young 
widow  of  one  of  our  members  was  sold  by  her  heathen  father- 
in-law  to  secure  money  to  buy  a wife  for  another  son.  Wives 
are  commonly  spoken  of  as  varying  in  price  ; thus  they  say, 
‘Wives  are  cheap  or  dear  this  year,’  or  They  are  much 
cheaper  at  Hokchiang  than  here  at  Foochow.’  Among  some 
few  wealthy  or  official  persons  marriages  are  sometimes  con- 
summated without  using  the  terms  ‘ buy  ’ and  ‘sell.’  This  was 
true  in  the  recent  marriage  of  the  son  of  a wealthy  native 
gentleman,  who,  however,  is  very  foreign  in  his  tastes,  and 
thoroughly  detests  many  of  the  Chinese  customs.  He  told  us 
that  he  gave  no  money  for  the  bride,  that  he  would  have  been 
ashamed  to  speak  of  it.  It  is  true,  however,  that  he  sent  the 
bride’s  parents  most  elegant  and  valuable  presents. 

"We  are  driven  to  concede  the  universal  custom  of  selling 
and  buying  girls  for  wives,  and  we  are  compelled  to  meet  this 
custom  in  our  Church.  Our  native  Christians  seemed  to  think 
there  was  no  alternative  but  to  sell  their  daughters  and  bin- 
wives  for  their  sons,  and  this  involves  early  betrothal,  as  they 


Betrothal. 


are  generally  poor  and  must  buy  as  cheaply  as  possible.  In 
earlier  years,  when  our  members  were  few  and  but  a small 
number  of  children  in  the  Church,  there  seemed  no  way  out  of 
the  difficulty.  If  Christian  sons  had  wives  they  must  pay  for 
them,  as  no  one  would  give  to  them;  then,  too,  it  was  often 
the  case,  as  it  still  is,  that  daughters  were  sold  and  wives 
bought  for  the  sons  before  the  parents  entered  the  Church.  In 
such  cases  nothing  could  be  done,  as  bethrothal  here  is  almost 
as  sacred  as  marriage;  but  now  that  we  have  a large  number 
of  .members  with  a corresponding  number  of  children , it  seems 
quite  easy  to  abolish  this  buying  and  selling  business  alto- 
gether, and  there  would  be  a real  gain  in  that  girls  would  not 
be  sent  into  heathen  families  nor  boys  allied  to  heathen  wives. 
Yet  it  may  still  be  true  that  a Christian  might  not  be  able  to 
find  a suitable  husband  for  his  daughter,  or  wife  for  his  son, 
among  the  families  of  our  mission,  and  in  such  a case  there 
must  be  difficulty. 

“But  such  cases  must  be  rare,  especially  as  there  are  three 
Christian  missions  here,  and  no  Christian  needs  be  limited  to 
his  own  Church  in  his  search. 

“I  fear  much  that  the  chief  difficulty  is  found  in  the  un- 
willingness of  our  members  to  resign  the  money  consideration 
for  their  girls.  They  are  very  willing  to  accept  wives  for  their 
sons  ‘gospel  free,’  but  when  it  comes  to  letting  their  daughters 
depart  in  the  same  free  manner,  alas!  ‘old  natur’  squirms.'  "* 

Mrs.  Tui,  a middle  aged  Chinese  lady,  who  became 
a convert  to  Christianity  at  Swatow,  a few  years 
since,  and  who,  I think,  was  laboring  as  a Bible- 
reader  in  that  mission  at  the  time  of  our  visit  in 
1873,  told  the  following  story  of  her  life  to  one  of 
the  missionaries,  who  translated  it  and  has  since 
published  it  in  a paper  called  the  Macedonian: 

“I  was  born  at  Koi  Tau,  a village  in  Po  Long,  forty  miles 
west  from  here.  My  father  was  a store-keeper,  and  I was  the 
youngest  of  seven  children.  When  I was  seven  years  old  I 
was  betrothed  for  eight  dollars  to  a man  at  Nam  Leng,  a village 
a mile  from  my  home.  I had  never  seen  the  man  nor  any  of 

•Mrs.  E.  E.  Baldwin,  of  Foochow,  China. 


Women  of  the  Orient. 


A32 

nis  family.  I took  nothing  from  home  with  me  but  the  one 
tunic  and  pair  of  trousers  which  I wore.  My  mother  and  the 
go-betweens,  who  had  acted  as  agents  in  my  bethrothal,  led  me 
to  his  house  and  left  me  there.  I jumped  up  and  down,  and 
screamed  to  go  back  with  my  mother;  and  my  husband's 
mother  told  me  not  to  cry,  for  my  home  was  to  be  with  her 
henceforth;  and  my  husband's  grandmother  carried  me  on  her 
back  to  please  and  quiet  me ; but  I kept  crying  more  or  less  for 
years.  Indeed  I never  really  stopped  crying  till  I had  children 
of  my  own.  In  the  family  there  were  my  husband’s  grand- 
father, grandmother,  father,  mother,  uncles,  aunts,  five  brothers, 
and  four  sisters-in-law.  I was  told  which  man  was  to  be  my 
husband;  and,  though  he  was  handsome,  I immediately  dis- 
liked him,  because  he  seemed  so  old  to  me,  for  he  was  nine 
years  older  than  I. 

"I  never  saw  my  own  mother  again  for  three  years,  for 
she  was  afraid  I would  cry  and  be  discontented  if  I saw  her. 

"I  always  slept  with  my  mother-in-law,  and  during  the  day 
I spooled  the  yarn  which  the  elder  ones  spun  and  wove  into 
cloth.  At  this  I worked  from  daylight  until  dark,  only  stopping 
to  eat.  I had  plenty  to  eat,  and  was  only  whipped  when  I 
nodded  over  my  spools.  Once  a year  one  of  my  brothers 
came  to  see  if  I was  well;  he  stayed  but  a few  minutes  when 
he  came,  because  it  might  make  me  homesick  if  he  talked 
much  with  me.  When  I was  eleven  years  old  I went  to  my 
father’s  house  and  stayed  four  months,  and  did  the  same  each 
year  thereafter  until  I was  married.  I learned  to  spin  and 
weave  and  sew  and  cook.  All  this  time  I never  spoke  to  my 
betrothed  husband,  and  he  only  spoke  to  me  to  tell  me  to  do 
something/  At  fourteen,  when  his  mother  told  me  to  do  so,  I 
became  his  wife.  I cooked  rice,  fed  the  pigs,  and  did  other 
work  for  the  family. 

“My  husband  never  called  me  by  any  name  whatever. 
When  he  wanted  me  to  do  any  thing  he  said,  ‘Here  you,’  and 
of  course  I knew  he  meant  me.  When  I was  sixteen  I had  a 
little  girl,  and  then  another  and  another;  but  the  third  one  I 
strangled  when  it  was  born,  for  I was  frightened,  for  I knew  that 
I should  be  hated  for  having  so  many  girls.  Then  I had  three 
boys  and  another  girl,  and,  when  1 was  forty,  I had  nine  chil- 
dren. My  husband  was  a very  quiet-tempered  man,  and  he 
was  not  very  hard  to  me.  In  all  the  forty  years  I lived  with 


Betrothal. 


*33 


nim  he  beat  me  only  four  or  five  times.  That  was  when  1 
moved  too  slowly  in  serving  him,  and  then  answered  back 
•vlien  he  scolded  me.  There  are  not  ten  men  in  a thousand 
in  China  who  do  not  beat  their  wives  at  all.” 

Girls  in  the  East  are  women  and  very  ofter 
mothers  at  the  age  of  twelve.  In  India  native  girls 
fourteen  years  of  age  are  expected  to  be  mothers 
of  at  least  two  children.  It  is  no  uncommon  thing 
in  any  Eastern  land  to  find  a toothless  old  man  of 
sixty  married  to  a girl  of  twelve  or  fourteen  years. 
If  such  men  marry  at  all  they  are  obliged  to  marry 
children,  as  widows  are  not  allowed  to  marry  a sec- 
ond time. 

A multitude  of  illustrative  instances  of  early 
motherhood  might  be  given,  but  three  or  four  must 
suffice.  A zenana  teacher  in  Calcutta,  in  speaking 
to  me  of  a certain  married  pupil  of  hers,  said:  “She 
is  only  thirteen  years  of  age,  and  has  a baby  three 
months  old.”  The  same  lady  writes: 

“ In  one  school  which  I visited,  I found  the  daughter  of  one 
of  my  old  pupils,  whose  mother  was  married  when  she  was  eight 
years  old,  and  this  little  girl  was  her  first  child.  She  was  born 
when  her  mother  lacked  one  week  of  being  ten  years  of  age.  As 
long  as  this  system  of  very  early  marriages  continues,  how  diffi- 
cult it  is  for  a girl  to  receive  education.  In  the  house  of  a very 
rich  Baboo  one  of  my  scholars,  a pretty  young  thing  now  only 
seventeen,  has  lost  four  children." 

An  English  surgeon  in  Lucknow  gave  me  an 
instance  which  had  just  come  under  his  personal 
observation,  and  was  also  vouched  for  by  two  or 
three  missionaries,  where  a native  married  woman 
nine  years  and  nine  months  old  had  given  birth  to 
a plump  and  healthy  boy,  and  was  able  to  furnish 


x34 


Women  of  the  Orient. 


abundant  nourishment  for  the  new-comer.  Another 
instance  illustrative  of  early  marriages,  as  practiced 
in  the  province  of  Bengal,  is  given  by  an  English 
lady  engaged  in  zenana  teaching: 

“Another  house  in  this  neighborhood  is  regularly  visited, 
in  which  the  pupils  are  new  beginners.  A mother  and  daughter 
learn  here,  while  another  woman,  from  another  house,  joins 
them  in  their  lessons.  She  is  allowed  to  do  so  because  her 
husband  hits  forsaken  her.  Last  Friday  when  I went  to  visit 
her  house  I found  this  woman  crying.  Her  hair  was  not 
arranged;  and,  as  she  had  mud  rubbed  all  over  her  body,  she 
looked  most  miiserable.  I asked  her  to  come  and  learn,  but 
she  said  her  fate  was  burned  and  her  happiness  blasted.  At 
first  I could  not  understand  what  she  meant.  The  others  who 
were  studying  with  me  related,  with  distressed  faces,  about  her 
husband’s  second  marriage.  Before  ten  minutes  had  elapsed 
a crowd  of  people  entered  the  house,  when  I observed  my 
pupils  covering  their  faces.  In  a whisper  they  told  me,  ' This 
man  is  her  husband,  the  man  with  bright  yellow  clothes.’ 
After  a while  the  man  spoke  a few  words  to  his  first  wife  and 
then  disappeared.  A great  number  of  women  and  children, 
all  dressed  in  their  best  and  covered  with  jewels,  came  in, 
followed  by  a little  girl  four  years  old,  dressed  in  a red  bridal 
suit,  who  was  carried  into  this  room.  The  old  women  sur- 
rounded the  first  wife,  and,  placing  the  innocent  little  child  in 
her  lap,  told  the  little  one  to  call  her  sister.  I could  teach  no 
more  that  day  owing  to  the  disturbance.  When  I called  again, 
I found,  on  inquiry,  that  the  new  bride  was  sent  to  her  mother’s 
to  be  kept  there  until  she  attained  the  age  of  twelve.  The 
former  wife  is  living  with  her  husband  on  friendly  terms  again.” 

If  an  intelligent  Chinaman  or  Hindoo  is  asked 
the  reason  for  such  early  marriages  he  will  reply 
that  social  purity  is  secured  thereby,  and  that  wives 
by  thus  being  trained  for  a particular  husband,  and 
oftentimes  under  his  very  eye,  are  better  fitted  to 
please  him  by  obedience  and  a strict  attention  to 
his  peculiarities  and  necessities. 


Betrothal. 


r3  5 


A more  numerous  progeny  is  also  not  the  least 
important  result  of  such  marriages.  The  sacred  writ- 
ings of  the  Hindoos  declare  that,  “If  a daughter  is 
married  before  six  years  of  age,  the  father  ascends 
after  death  to  the  highest  heaven ; if  not  before  seven, 
to  the  second  heaven;  and  if  not  until  the  age  of  ten, 
he  goes  to  the  lowest  place  assigned  to  the  blest.” 
On  the  other  hand,  “ If  a girl  is  not  married  by  the 
time  she  is  eleven  years  old,  all  her  progenitors  for 
many  generations  will  suffer  severe  pains  and  penal- 
ties in  the  other  world  in  consequence  of  the  neg- 
lect of  the  child’s  parents.”  Consequently  all  the 
elder  members  of  a family  are  never  at  rest  till  the 
children  are  married,  for  fear  they  shall  have  to 
suffer  in  the  next  world  for  the  omission. 

The  following  curious  instance  illustrates  the  in- 
exorableness of  this  custom : 

“An  intelligent  old  B.iboo,  in  whose  house  I have  been 
teaching  for  more  than  two  years,  had  a daughter,  who,  for  five 
years,  had  been  ill  with  rheumatic  fever,  and  was  as  helpless 
as  an  infant.  For  a few  weeks  the  child  became  a little  better, 
so  that  she  was  able  to  move  about.  To  my  astonishment,  the 
next  time  I went  to  the  house,  I found  that  this  little  girl  was 
married;  and  in  three  weeks  afterward  she  died,  the  fatigue  and 
excitement  having  been  too  much  for  her.  I asked  her  father 
how  they  could  think  of  having  the  child  married  in  her  state 
of  health.  'It  is  our  custom'  was  the  reply.  With  a strange 
smile,  he  added : ‘Do  you  not  know  that,  if  our  daughters  are  not 
married  before  they  are  eleven  years  old,  all  their  ancestors, 
for  six  generations,  will  suffer  dreadful  pains  and  penalties  in 
the  other  world?’  'But,'  I said,  ‘you  do  not  believe  this?’  He 
answered:  ‘I  do  not  know  what  to  believe, — my  own  religion 
seems  slipping  away  from  me;  but  I am  an  old  man,  and  shall 
soon  be  gone  from  here.  I must  put  my  trust  in  something; 
and  1 know  nothing  better  than  the  religion  of  my  fathers.’ 
Poor  old  man,  I have  always  felt  a great  interest  in  him.  He 


136  Women  of  the  Orient. 

is  intelligent  and  well  educated;  but,  on  the  brink  of  the  grave, 
is  groping  about  in  the  dark,  without  a foundation  to  rest  upon. 
His  education  makes  him  distrust  his  own  religion,  although  he 
lias  not  been  taught  the  true  foundation  on  which  to  build;  and 
now,  the  Brahmin  priests  will  not  permit  him  to  read  the  Word 
of  God,  and  he  is  too  superstitious  to  dare  to  offend  them.”* 

Of  course,  there  are  many  serious  objections  to 
this  custom,  not  the  least  of  which  is  the  amount 
of  crime  which  results,  directly  or  indirectly.  A 
gentleman,  who  had  visited  a jail  in  the  province  of 
Bengal,  said  to  me  that,  out  of  three  hundred  and 
fifty  native  women  confined  there,  nearly  all  were 
murderers,  and  imprisoned  for  life.  A very  large 
proportion  of  them  had  murdered  their  husbands. 
One  hundred  of  these  women  were  less  than  twenty- 
five  years  of  age,  and  nearly  fifty  were  less  than 
twenty  years  old.  They  had  been  forced  or  coaxed 
into  such  early  and  ill-assorted  marriages,  that  domes- 
tic life  was  a burden,  to  which  even  a criminal’s 
doom  was  preferable.  One  poor  child,  of  whom  I 
heard  in  Benares,  murdered  her  old  and  cruel  hus- 
band when  she  was  only  nine  years  old. 

In  some  parts  of  China,  among  the  more  intelli- 
gent classes,  the  evils  of  earlv  betrothment  are  so 
thoroughly  appreciated  that  families  agree  together 
to  defy  custom,  and  put  off  arranging  for  marriages 
until  their  children  are  grown,  and  more  suitable 
alliances  can  be  effected  for  them;  but  such  depart- 
ures from  the  rules  of  good  society  are  rare. 

Usually,  the  contracts  made  during  the  infancy  of 
the  parties  must  be  fulfilled,  although  the  proposed 


*Miss  H.  G.  Briltan. 


Betrothal. 


i37 


husband  may  prove  to  be  totally  unfit  for  a decent 
girl ; and  it  is  positively  certain  that  he  will  cruelly 
ill-treat  her  from  the  very  first.  The  miserable  bride, 
in  such  a case,  often  resolves  to  put  an  end  to  her 
existence;  and  instances  of  suicide  by  newly  married 
women  are  quite  common.  In  Shanghai,  I saw  the 
body  of  a girl,  not  more  than  fifteen  years  old,  who 
had  drowned  herself,  because  of  her  sufferings  at  the 
hands  of  a cruel  husband,  to  whom  she  had  been 
married  but  a few  days.  Near  the  city  of  Amoy,  a 
few  months  before  my  visit,  a girl,  who  had  heard 
of  the  worthless  character  of  the  young  man  to  whom 
she  had  been  engaged  from  early  childhood,  deliber- 
ately hanged  herself  rather  than  fall  into  the  hands 
of  one  she  had  learned  to  hate  and  fear. 

In  Han  Kow  I was  introduced  to  a bright-eyed, 
intelligent  young  native  woman  who  had  fled  from 
the  cruel  treatment  of  her  husband  and  his  fam- 
ily, leaving  all  her  valuables,  including  quite  a sum 
of  money  which  she  had  herself  saved.  She  had 
protested  against  marrying  the  man,  who  was  much 
older  than  herself,  for  he  was  a notorious  opium 
smoker  and  of  a very  fierce  and  cruel  disposi- 
tion. But  she  had  been  engaged  to  him  from  her 
infancy,  and  Chinese  custom  knows  no  mercy.  This 
young  woman  was  received  by  the  missionaries,  and 
afterward  became  a convert  to  Christianity  and  an 
efficient  worker  in  the  mission.  Of  course,  she  was 
regarded  by  her  relatives  as  irretrievably  disgraced, 
and  was  formally  discarded  as  a vile  character;  her 
husband  retained  her  valuables  and  money,  and 
speedily  solaced  himself  with  another  wife. 


Women  cf  the  Orient. 


*38 

No  doubt  early  marriages,  in  the  Orient,  are  the 
fruitful  source  of  much  crime  and  misery,  and  such 
marriages  must,  in  the  nature  of  things,  often  bring 
unhappiness,  especially  to  the  wife;  yet  when  we 
consider  the  low  state  of  morals  in  the  East,  and 
that  there  are  absolutely  no  influences  calculated  to 
keep  men  and  women  pure,  and  that  many  men 
find  great  difficulty  in  obtaining  a livelihood,  we 
must  admit  that  if  marriage  were  not  thus  early  con- 
summated, before  an  opportunity  is  given  the  parties 
to  object,  or  to  urge  the  difficulties  in  the  way,  an 
overwhelming  amount  of  idleness  and  profligacy 
would  certainly  follow.  Until  Christianity  spreads 
its  benign  and  protective  influences  over  these  lands, 
the  present  custom  can  hardly  be  supplanted  with 
safety. 


CH  A PTER  VII. 

MARRIAGE  IN  JAPAN. 

0 

Marriage  customs, so  far 

as  the  details  of  the  wed- 
ding ceremony  are  -concerned, 
differ  even  in  different  sections  of 
the  same  country.  I shall,  there 
fore,  content  myself  for  the  most 
part,  with  such  general  statements 
as  apply  to  all  portions  of  each 
country  and  afford  a correct  gen- 
eral knowledge  of  this  important 
institution  among  the  Orientials. 

In  Japan  the  marriage  of  a 
daughter  is  always  celebrated 
with  a greater  or  less  degree  of 
rejoicing  in  the  house  of  her 
husband.  It  is,  however,  too  important  an  affair 
for  any  but  the  relatives  and  confidential  friends  of 
the  parties  to  participate  in;  strangers  and  mere 
acquaintances  are  therefore  excluded,  and  unlike  the 
Chinese  (who  invite  foreign  guests,  and  make  a great 
ado,  for  the  gratification  of  public  curiosity),  the 
Japanese  celebrate  their  weddings  with  discreet 
reserve.  In  general,  a Japanese  marriage  is  the  re- 
sult of  an  arrangement  made  long  before  between 
the  parents  of  the  parties;  although  now,  more 

12  1 39 


Women  of  the  Orient. 


140 

frequently  than  in  former  years,  Japanese  matches 
are  love  matches,  and  the  preliminary  agreement  is 
voluntarily  made  by  the  bride  and  groom  acting 
from  deliberate  choice. 

Ordinarily  a Japanese  bride  brings  no  stated 
dowry  to  her  husband,  except  her  trousseau , which, 
as  a matter  of  family  pride,  is  always  as  extensive 
and  elega.  it  as  circumstances  will  permit.  The  Jap- 
anese clr.iiics  say  that  a bride  “must  have  an  unsul- 
lied reputation,  a gentle  and  yielding  disposition,  an 
amount  of  education  fitted  for  her  sex,  and  the 
acquirements  of  a good  house-keeper:”'  reasonable 
requirements  certainly,  which,  had  they  been  met  in 
all  cases,  would  long  since  have  made  Dai  Nippon 
the  envy  of  all  nations.  From  careful  inquiry,  I 
conclude  that  pecuniary  considerations  are  usually 
regarded  as  of  secondary  importance  in  Japanese  mar- 
riage contracts;  although  the  claims  of  rank  and 
social  position  are  always  rigorously  considered. 

A Japanese  bride  is  generally  from  sixteen  to 
eighteen  years  of  age,  and  the  groom  about  twenty. 
Some  time  before  the  wedding,  a betrothal  ceremony 
takes  place;  at  which  all  the  preliminaries  are  settled, 
and  a complete  understanding  arrived  at  between  the 
families  represented. 

Very  frequently  at  the  betrothal  ceremony  the 
young  people  discover,  for  the  first  time,  just  what 
arrangements  the  discreet  parents  have  been  making 
for  their  future  happiness.  After  betrothal  the  young 
man  and  woman  have  frequent  opportunity  to  meet 
and  cultivate  each  other’s  acquaintance;  formal  visits 
are  interchanged  by  the  contracting  families,  and 


Marriage  in  J^araa.  14  i 

presents  are  made  according  to  the  circumstances  of 
the  donors. 

The  following  description  of  the  formal  wedding 
ceremonies  is  from  the  pen  of  Aim6  Humbert,  who 
was  for  several  years  Minister  Plenipotentiary  of  the 
Swiss  confederation  in  Japan,  and  enjoyed  extraor- 
dinary opportunities  for  observation  and  study  of 
Japanese  manners  and  customs: 

"Early  in  the  wedding  morning,  the  bride's  trousseau  is 
brought  to  the  groom's  dwelling,  and  laid  out  very  tastefully  in 
the  apartments  where  the  wedding  feast  is  to  be  held.  In  the 
chief  room  an  altar  is  erected,  adorned  with  flowers,  and 
laden  with  offerings  to  the  family  gods,  patron  saints,  and 
other  worthies,  whose  pictures  are  hung  in  front.  All  the 
rooms  are  ornamented  with  pictures  and  flowers.  About  noon 
a splendid  procession  enters  the  apartments  thus  prepared; 
the  young  bride,  veiled  and  arrayed  in  white,  advances,  led 
by  two  female  friends,  and  followed  by  a crowd  of  relatives, 
friends,  and  neighbors,  in  robes  composed  of  scarlet  brocade, 
gauze,  and  embroidery. 

"Two  friends  do  the  honors  of  the  occasion,  distribute  the 
guests,  see  to  the  arrangements  for  the  repast,  and  flit  about 
from  one  group  to  another.  They  are  called  the  male  and 
female  butterfly,  and  personify  the  charming  couple  who,  in 
popular  story,  set  an  example  of  conjugal  felicity. 

"Except  among  certain  Buddhist  sects,  priests  have  no 
place  in  a marriage  celebration  in  Japan.  The  decisive  cere- 
mony, by  which  the  Japanese  replace  our  sacred  ordinance, 
possesses  an  affecting  symbolism.  A vase  in  the  form  of  a 
pitcher,  with  two  mouths,  and  beautifully  ornamented,  is  pro- 
duced. At  a proper  time  one  of  the  brides-maids  fills  it  with 
saki  (native  wine) ; the  other  takes  it  by  the  handle,  raises  it  to 
the  height  of  the  mouths  of  the  kneeling  bride  and  groom,  and 
makes  them  drink  alternately,  each  from  the  pitcher  mouth 
placed  opposite  their  lips,  until  the  vase  is  emptied.  It  is  thus 
that,  husband  and  wife,  they  must  drink  from  the  cup  of  con- 
jugal life;  he  on  his  side,  she  on  hers;  but  they  must  both  taste 
the  same  ambrosia  or  the  same  gall;  they  must  share  equally 
the  pains  and  sorrows  as  well  as  the  joys  of  this  new  existence. 


142 


Women  of  tee  Orient. 


JAPANESE  WEDDING  PARTY. 

If  the  poetic  charm  of  the  symbolism  of  the  natural  affections 
sufficed  to  render  people  moral,  the  Japanese  should  be  the  best 
husbands  in  the  world.  Unhappily,  the  same  man  who  has  the 
right  to  kill  his  wife  on  the  slightest  suspicion  (if,  for  example, 
he  should  see  her  in  conversation  with  a stranger,  no  relation 
of  the  family),  has  no  scruples  about  introducing  a first  con- 
cubine, and  soon  a second,  then  a third,  and  it  may  be  even  a 
fourth,  under  the  conjugal  roof. 

“The  expenses  of  the  wedding  are  borne  by  the  groom  ; and 
many  a young  couple  among  the  poor  classes  have  to  struggle 
bravely  for  years  to  pay  the  debt  thus  incurred.  Others  have 
had  sufficient  rourage  and  good  sense  to  resist  the  temptations 


Marriage  in  c/apan. 


M3 


of  the  national  custom.  In  such  instances  the  proceedings 
testify  to  the  national  talent  for  acting.  An  honest  couple  have 
a marriageable  daughter,  and  the  latter  is  acquainted  with  a 
fine  young  fellow,  who  would  be  a capital  match  if  only  he 
possessed  the  necessary  means  of  making  his  lady  love  and 
her  parents  the  indispensable  wedding  presents,  and  of  keep- 
ing  open  house  for  a week. 

“One  fine  evening,  the  father  and  mother  returning  from 
the  bath,  find  the  house  empty, — the  daughter  is  gone.  They 
make  inquiries  in  the  neighborhood;  no  one  has  seen  her,  but 
the  neighbors  hasten  to  otfer  their  services  in  seeking  her,  to- 
gether with  her  distracted  parents.  They  accept  the  offer,  and 
head  a solemn  procession,  which  goes  from  street  to  street  to 
the  lover’s  door.  In  vain  does  he,  hiding  behind  his  panels, 
turn  a deaf  ear.  He  is  at  length  obliged  to  yield  to  the  impor- 
tunities of  the  besieging  crowd;  he  opens  the  door,  and  the 
young  girl,  drowned  in  tears,  throws  herself  at  the  feet  of  the 
parents,  who  threaten  to  curse  her.  Then  comes  the  interven- 
tion of  charitable  friends,  deeply  moved  by  this  spectacle;  the 
softening  of  the  mother;  the  proud  and  inexorable  altitude  of 
the  father;  the  combined  eloquence  of  the  multitude  employed 
to  soften  his  heart;  the  lover's  endless  protestations  of  his 
resolution  to  become  the  best  of  sons-in-law. 

“At  length,  the  father  yields;  his  resistance  is  overcome; 
he  raises  his  kneeling  daughter,  pardons  her  lover,  and  calls 
him  his  son-in-law.  Then,  almost  as  if  by  enchantment,  cups 
of  saki  circulate  through  the  assembly;  every  body  sits  down 
upon  the  mats;  the  two  culprits  are  placed  in  the  center  of  the 
circle,  large  bowls  of  saki  are  handed  to  them,  and  when  they 
are  emptied  the  marriage  is  recognized,  and  declared  to  be 
validly  contracted  in  the  presence  of  a sufficient  number  of 
witnesses;  and  it  is  registered  the  next  daj-  by  the  proper  officer 
without  any  difficulty. 

“The  fashion  of  wedding-trips  is  unknown  in  Japan.  Far 
from  leaving  the  young  people  to  enjoy  their  happiness  in 
peace,  their  friends  resort  to  every  sort  of  pretext  for  over- 
whelming them  with  invitations  and  visits,  which  are  always 
accompanied  by  prolonged  bouts  of  eating  and  drinking.” 

During  my  stay  in  Yokohama,  a young  Japanese, 
whose  name  I think  was  Taro,  was  employed  by  an 


:44 


Women  of  the  Orient. 


acquaintance  of  mine,  an  American  gentleman,  as  a 
betto,  or  groom.  One  day  it  came  to  the  knowledge 
of  his  master  that  Taro  had  been  smitten  by  the 
tender  passion,  and  greatly  desired  to  take  to  him- 
self a wife.  Although  poor,  and  belonging  to  the 
common  class  of  laborers,  he  had  saved  enough  from 
his  moderate  wages  to  pay  the  expenses  of  a suitable 
feast ; and  since  he  was  certain  that  his  six  dollars 
a month  would  furnish  ample  support  for  a wife 
and  family,  he  saw  no  reason  why  he  should  not 
marry  at  once.  Through  a friend  he  had  learned 
that  a certain  young  lady  of  sixteen  was  in  the  mat- 
rimonial market,  and,  as  she  was  represented  to  him 
as  possessed  of  every  desirable  attraction  of  form  and 
features,  to  say  nothing  of  her  mental  and  moral 
excellencies,  the  susceptible  groom  had  set  his  heart 
on  obtaining  her  for  his  own.  We  ascertained  that, 
by  some  means,  he  had  succeeded  in  seeing  her  once, 
although  she  had  no  knowledge  whatever  of  him. 

According  to  custom,  Taro  at  once  employed  a 
mediator,  who,  going  to  the  house  of  the  girl’s  par- 
ents, and,  gaining  their  ear,  proceeded  most  elo- 
quently to  enlarge  upon  the  superior  excellencies 
and  attractions  of  his  client;  declaring  that,  although 
each  of  the  other’  suitors  for  the  young  lady’s  hand 
no  doubt  had  his  good  qualities  which  commended 
him  to  their  favor,  still  Taro  possessed  such  a com- 
bination of  virtues  that  he  would  certainly  make  the 
most  desirable  son-in-law  of  them  all.  Without  con 
suiting  the  girl  at  all,  a bargain  was  closed.  Taro  was 
to  advance  a certain  sum  as  a present  to  the  par- 
ents, and  also  as  a seal  to  the  contract.  Since  it 


Marriage  in  J. 'apan, ; 


M5 


was  an  unostentatious  marriage  in  low  life,  my 
friend  and  myself  were  readily  accorded  the  priv- 
ilege of  being  present  in  the  little  house  of  the 
groom,  in  one  corner  of  the  compound,  when  the 
final  ceremony  took  place.  It  was  about  eight 
o’clock  in  the  evening,  and,  on  our  arrival,  Taro 
appeared,  dressed  in  his  best,  and  attended  by  a 
few  friends,  male  and  female,  all  in  holiday  attire, 
all  as  gentle  and  polite  as  the  Japanese  know  so 
well  how  to  be,  and  uttering  pleasant  wishes  for  our 
comfort  and  happiness  in  well-chosen  words  of  their 
soft  and  flowing  language. 

The  little  building  was  illuminated  with  gay  lan- 
terns, and  bedecked  with  grotesque  pictures;  and 
every  little  household  ornament  belonging  to  Tar5 
or  his  expected  bride  was  displayed  to  the  best 
advantage.  Presently  the  entire  company  formed  a 
sort  of  semi  circle,  sitting  upon  the  soft,  clean  mats, 
and  conversation  became  general,  the  natives  chat- 
ting and  laughing  quite  hilariously. 

In  the  meantime  the  mediator,  or  friend  of  the 
bridegroom,  and  a government  officer,  or  registrar, 
were  completing  the  ceremonies  at  the  house  of  the 
bride,  by  recording  the  contract  made  with  the  par- 
ents, to  which  the  parents  and  the  mediator  signed 
their  names,  and  the  officer  affixed  his  official  seal. 
About  half  past  eight  our  attention  was  attracted  by 
lights  near  by  upon  the  street,  and,  in  a few  mo- 
ments the  mediator,  the  government  officer,  the 
parents,  the  bride,  and  a few  of  her  select  friends, 
presented  themselves  at  the  entrance  of  the  cot- 
tage, and,  removing  their  clogs  and  sandals,  stood 


i46 


I V OMEN  OF  THE  ORIENT. 


together  upon  the  clean  matting  of  the  little  veranda. 
At  this  point  Taro  proceeded  formally  to  welcome 
them,  using  the  most  elaborate  terms  known  to 
Japanese  etiquette,  at  the  same  time  bowing  and 
prostrating  himself  before  them  and  bestowing  all 
manner  of  humiliating  epithets  upon  his  most  un- 
worthy self.  His  courtesy  was  promptly  returned 
by  the  father  of  the  bride. 

When  this  rather  tedious  performance  was  ended, 
the  new  arrivals  proceeded  to  join  the  squatters 
already  referred  to,  the  groom  and  bride  sitting  to- 
gether by  themselves  in  the  center  of  the  room. 
After  some  unimportant  preliminaries,  the  registrar, 
with  much  show  of  official  importance,  and  after  the 
payment  of  an  appropriate  fee,  produced  his  book, 
and  carefully  recorded  the  fact  that  the  bride  was 
at  that  hour,  and  with  time-honored  observances., 
brought  to  the  house  of  Mr.  Taro.  The  names  of 
the  parties  to  the  contract  and  all  those  present  at 
the  wedding  were  added  to  the  entry.  After  this 
came  the  supper,  which  consisted  of  rice,  sweet 
potatoes,  ducks’  eggs,  meat,  and  fish,  with  a great 
variety  of  confectionery;  winding  up  with  an  abund- 
ance of  the  best  saki,  alternated  with  pipes  and  to- 
bacco. The  feast  was  evidently  as  sumptuous  as  the 
purse  of  Taro  could  possibly  command,  and  was  cer- 
tainly most  enjoyable.  About  ten  P.  M.  the  guests, 
including  the  parents  of  the  bride,  all  took  their  de- 
parture with  many  bows  and  smiles  and  good  wishes, 
leaving  Taro  and  his  wife  alone  to  get  acquainted  at 
their  leisure — since  up  to  this  time  they  had  never 
exchanged  a word — and  the  bride  especially  had 


Marriage  in  yAPAN. 


i47 


enjoyed  no  opportunity  to  determine  whether  her 
husband  was  agreeable  to  her  or  otherwise. 

At  present  the  position  of  woman  is  being  more 
rapidly  advanced  in  Japan  than  in  any  other  Asiatic 
country.  Girls  are  securing,  in  the  public  as  well 
as  private  schools,  an  education  better  suited  to 
their  wants  as  married  women ; husbands,  among  the 
higher  and  more  intelligent  classes,  are  many  of  them 
proud  to  proclaim  the  fact  that  they  honor  and  re- 
spect their  wives,  and  accord  to  them  their  rightful 
position.  Quite  a number  of  advanced  gentlemen 
have  entered  into  marriage  contracts  which  secure 
to  the  wife  the  same  rights  and  privileges  before  the 
law  that  have  formerly  belonged  exclusively  to  the 
husband.  The  government  has  set  itself  to  improve 
the  condition  of  woman  by  improving  the  marriage 
laws,  and  by  allowing  young  people  greater  liberty 
in  the  choice  of  companions,  and  removing  all  re- 
strictions upon  intermarriage  between  the  different 
classes  of  society. 


Chapter  VIII. 


MARRIAGE  IN  CHINA. 

IN  China,  marriage  contracts  are  always  made 
through  the  agency  of  a person  called  a “ go-bc - 
tween."  Even  where  an  intimate  acquaintance  exists 
between  two  families  it  would  be  regarded  as  indeli- 
cate and  an  inexcusable  disregard  of  social  conven-. 
tionalities  for  the  parents  of  either  party  to  attempt 
to  arrange  a betrothal  without  the  aid  of  a mediator. 
These  match-makers  belong  to  a class  always  em- 
ployed at  weddings  and  funerals,  and  are  regarded  as 
servants  of  the  more  respectable  sort.  They  circulate 
among  the  families  of  the  neighborhood,  and  are 
supposed  to  be  thoroughly  familiar  with  every  grade 
of  article,  male  or  female,  which  at  any  time  is  in 
the  matrimonial  market,  and,  therefore,  able  to  sug- 
gest to  parents  some  particular  place  where  they  will 
be  likely  to  find  a suitable  help-mate  for  their  son. 

In  families  of  the  literary  class,  the  entire  mattei 
is  sometimes  arranged  by  a mutual  friend  instead  of  a 
professional  go-between.  This  is  regarded  as  a highly 
respectable  method  of  procedure,  and  is  a safeguard 
against  either  a lad  or  maiden  who  has  some  blemish 
or  deformity  being  palmed  off  upon  either  family,  a 
trick  which  an  ordinary  mediator  will  sometimes  per- 
petrate for  a suitable  pecuniary  consideration. 

Persons  bearing  the  same  family  name  are  nevei 
148 


Marriage  in  China. 


M9 


betrothed,  no  matter  how  distant  the  relationship. 
Those  really  most  interested  in  the  affair, — namely, 
the  boy  and  the  girl,— are  seldom,  if  ever,  consulted, 
since  the  boys  are  supposed  to  be  entirely  indiffer- 
ent, and  the  girls  are  not  of  sufficient  importance  to 
warrant  any  deference  to  their  likes  or  dislikes. 

Courtship,  love,  or  love-letters  are  out  of  the 
question.  A girl  may  be  offered  to  the  son  of  her 
father’s  friend  or  to  the  son  of  an  utter  stranger, — it 
is  a mere  matter  of  business;  no  other  consideration 
enters  into  the  transaction.  The  initiative  is  usually 
taken  by  the  parents  or  friends  of  the  young  man. 
The  matrimonial  broker  is  furnished  with  the  ances- 
tral name  of  the  young  man,  together  with  a memo- 
randum of  the  hour,  day,  month,  and  year  of  his 
birth.  When  a family  having  a marriageable  daughter 
is  found  willing  to  negotiate,  they  first  consult  a for- 
tune-teller, or  cast  lots  before  some  popular  god,  to 
find  out  whether  the  proposed  union  will  be  pros- 
perous or  not.  The  decision  is  made  after  comparing 
the  name  and  exact  age  of  the  girl  with  those  of 
the  boy.  If  the  reply  is  favorable,  the  negotiations 
proceed.  The  next  step  in  order  is,  to  determine 
the  price  to  be  paid  to  the  parents  or  guardians  oi 
the  maiden.  This  depends  upon  the  size  of.  her 
feet,  her  age,  the  price  of  rice,  and  various  other 
things  pertaining  to  the  particular  locality  in  which 
she  lives. 

If  the  girl  in  question  is  very  young,  and  on 
account  of  the  poverty  of  her  parents,  or  for  any 
other  reason,  is  to  be  immediately  transferred  to  the 
family"  of  her  future  husband,  where  she  will  be 


'5° 


Women  of  the  Orient. 


reared  and  trained  exactly  to  his  mind,  she  can 
usually  be  purchased  for  from  five  to  ten  dollars. 
In  Foochow,  I was  told  that  a girl  of  six  years 
could  be  purchased  for  fifteen  dollars,  while  a girl 
of  marriageable  age, — say  twelve  or  fourteen, — the 
expense  of  whose  training  is  already  met,  costs  from 
fifty  to  one  hundred  and  fifty  dollars. 

If  a girl  has  small  feet  she  can  only  be  purchased 
by  a family  able  to  maintain  her  without  work. 
They  are,  therefore,  expected  to  pay  roundly  for 
such  an  ornament.  The  large-footed  girl,  who  is  des- 
tined for  the  wife  of  a laborer,  or, as  a secondary  wife, 
to  be  a useful  and  laborious  member  of  the  household, 
may  be  purchased  for  a much  smaller  sum.  If  the 
times  are  hard,  and  rice  is  high, and  money  is  scarce, 
of  course  wives  go  down  in  the  market,  like  pigs  or 
poultry.  At  least  a part  of  the  stipulated  price  is 
paid  at  the  time  of  betrothal,  as  bond  money;  other- 
wise the  father’s  overmastering  cupidity,  which  is 
a national  trait,  would  certainly  persuade  him  to 
dispose  of  his  daughter  to  a higher  bidder,  should 
one  chance  to  come  along  in  the  interim  between 
betrothal  and  marriage,  and  thus  the  poor  suitor 
would  be  suddenly  left  wifeless,  with  no  possible 
chance  of  redress  for  the  wrong  done  him. 

During  the  further  progress  of  the  negotiations, 
various  ceremonies  of  a symbolic  character  are  ob- 
served, and  presents  of  greater  or  less  value,  accord- 
ing to  the  station  and  wealth  of  the  parties,  are 
exchanged.  As  with  all  other  transactions  in  China, 
there  is  a vast  amount  of  “red  tape”  connected  with 
these  preliminaries;  but,  if  the  proposed  match  is  to 


Marriage  in  China. 


*51 

be  a safe  and  profitable  one,  every  law  of  custom 
must  be  strictly  observed,  even  to  the  most  un- 
important. A detailed  account  of  these  betrothal 
and  marriage  formalities  would  fill  volumes,  and  be 
of  little,  if  any,  interest  to  the  ordinary  reader. 

The  interval  between  betrothal  and  marriage 
varies  from  one  month  to  fifteen  or  even  twenty 
years,  according  to  the  age  of  the  young  people. 
As  the  day  of  marriage  approaches  the  furniture  of 
the  bride,  together  with  her  entire  outfit,  except  the 
robes  and  ornaments  to  be  worn  by  her  on  the  wed- 
ding-day, are  sent,  with  great  ceremony  and  display, 
to  the  home  of  her  future  husband,  and  the  full 
amount  of  her  purchase  money  is  paid  to  her  parents. 
This  latter  ceremony,  the  payment  of  her  price,  is 
never  omitted  or  delayed,  since  this  is  positively  the 
only  compensation  a Chinese  father  expects,  or,  in 
most  cases,  even  values,  for  the  trouble  of  rearing 
a daughter.  Very  frequently  is  the  traveler  in  the 
narrow  street  of  a Chinese  city  suddenly  squeezed 
into  a corner  to  make  way  for  a procession  convey- 
ing the  effects  of  a bride  to  her  husband’s  house. 
These  consist  of  all  sorts  of  things  connected  with 
household  affairs,  such  as  chairs,  tables,  boxes,  trunks, 
bedding,  fancy  lanterns,  paintings,  choice  plants  and 
flowers,  sedan  chairs,  pigs  and  chickens  in  coops, 
and  provisions  of  every  variety.  Chinese  families 
love  to  swell  the  display  and  attract  the  admiration 
of  the  crowd  at  such  times,  and,  lacking  the  means 
to  purchase,  will  oftentimes  hire  a large  number  of 
articles  for  the  occasion,  and  thus  by  a judicious 
distribution  of  the  expense  the  same  outfit  will  serve 


*5* 


Women  of  the  Orient. 


to  grace  the  nuptials  of  a score  or  more  candidates 
for  matrimonial  honors. 

If  the  betrothal  take  place  after  the  bride  has 
come  to  be  a young  woman,  she  is  required  to 
maintain  the  strictest  seclusion  until  marriage.  She 
sees  only  her  relatives,  and  whenever  she  goes  abroad 
it  must  be  in  a closed  sedan  chair; — and  in  her  inter- 
course with  her  brothers  and  all  her  male  relatives, 
she  is  expected  to  maintain  the  most  dignified  re- 
serve. She  can  form  no  new  acquaintances,  nor 
begin  or  even  continue  any  of  those  associations 
which,  if  permitted,  would  add  so  much  to  the  en- 
joyment of  her  future  life.  Her  days  of  virtual 
seclusion  from  the  world  have  already  begun,  to  be 
ended  only  by  old  age  or  death. 

The  principal  ceremonies  of  the  marriage-day  are 
every-where  the  same  in  China;  although  the  de- 
tails differ  in  different  provinces,  and  even  in  different 
districts.  In  some  localities  the  procession  and  chief 
ceremonies  take  place  in  the  night;  but  usually  the 
day-time  is  selected  as  more  convenient  and  pro- 
pitious. Consequently  no  sight  is  more  common 
to  the  traveler  in  this  thickly  populated  country  than 
the  noise  and  parade  and  ornaments  and  feasting 
attendant  upon  these  joyful  occasions.  I have  wit- 
nessed several  Chinese  weddings,  both  in  high  and 
in  low  life,  and  have  often  stopped  in  the  streets  of 
large  cities  to  make  observations  and  notes  when  a 
marriage  procession  of  more  than  usual  magnitude 
and  importance  was  passing. 

Instead,  however,  of  giving  a detailed  account 
of  a wedding  in  some  particular  locality,  it  will  be 


Marriage  in  China, 


x53 


better  to  follow  the  plan  I have  adopted,  and  men 
tion  only  those  observances  which  seem  to  be  gen- 


eral and  invariable.  The  sedan  chair  in  which  the 
bride  is  to  be  carried  to  her  future  home,  is  furnished 


'54 


Women  of  the  Orient, 


by  the  family  of  the  groom,  and  sent  to  the  house 
of  her  parents  a day  or  two  before  the  wedding.  A 
band  of  music  goes  before  it,  and  a greater  or  less 
number  of  friends  and  hired  attendants,  with  red 
hats,  and  bearing  red  lanterns,  red  umbrellas,  red 
banners  and  streamers  follow  after.  The  straggling 
procession  is  accompanied  by  the  usual  number  of 
noisy  boys  and  street  idlers,  including  a score  or 
more  of  ownerless  barking  dogs.  This  bridal  chair 
is  invarably  red,  and  when  the  family  of  the  groom 
is  wealthy  it  is  covered  with  some  expensive  ma- 
terial like  silk  or  velvet,  with  an  abundance  of  tassels, 
streamers,  festoons,  and  other  costly  ornaments. 

On  the  morning  of  her  marriage  the  bride  arises 
very  early,  and  proceeds,  by  the  help  of  numerous 
attendants  to  bathe,  and  to  make  as  elaborate  a toilet 
as  is  possible  under  the  circumstances.  Her  break- 
fast is  sent  by  her  future  husband,  but  is  partaken 
of  sparingly.  When  the  appointed  moment  arrives, 
the  bridal  veil  (also  provided  by  the  groom),  is 
thrown  over  her  head  completely  to  hide  her  face,, 
and,  after  observing  various  superstitious  rite?  (of 
very  much  the  same  import  as  the  custom,  often 
observed  in  this  country,  of  throwing  an  old  shoe 
after  a newly  married  pair  when  they  leave  the  home 
of  the  bride),  she  takes  her  place  in  the  bridal 
chair,  which  is  closely  shut.  She  is  now  ready  for  the 

WEDDING  PROCESSION, 

to  which  she  has  always  looked  forward  as  the 
crowning  event  of  her  life;  the  especial  feature  of 
the  day  for  which  all  other  days  were  made.  Some- 


Marriage  in  China. 


I55 


times  the  bridegroom,  and  a few  friends  who  have 
accompanied  him,  make  a part  of  the  procession; 
but  more  frequently  he  awaits,  in  his  father’s  house, 
where  the  invited  guests  are  assembled,  the  coming 
of  the  bride. 

A great  procession  is  a Chinaman’s  ideal  of  grand- 
eur, and,  next  to  the  triumphal  progress  of  a man- 
darin, a marriage  procession  among  the  wealthy  is, 
from  a Chinese  stand-point,  as  near  perfection  as  any 
thing  can  be  expected  to  approach  in  this  world.  By 
imperial  edict  both  the  groom  and  bride  are  permitted 
to  wear  certain  articles  of  clothing  forbidden,  at 
other  times,  to  all  but  the  royal  family.  The  bride 
may  also  have  four  bearers  to  her  sedan  chair,  an 
honor  usually  granted  to  government  officials  alone. 
All  such  customs  are  designed  to  emphasize  the 
importance  and  dignity  of  the  marriage  relation. 

But  now  the  procession  is  ready  to  move,  and 
all  passers-by  must  clear  the  narrow  street  (never 
over  eight  feet  wide),  while  curious  foreigners  may 
cram  themselves  into  some  side  alley  or  shop 
door,  from  which  the  odd  performance  may  be 
observed.  First  come  four  men,  each  bearing  an 
unusually  large  and  elegant  silken  lantern:  two  of 
these  are  inscribed  with  the  ancestral  name  of  the 
groom,  and  two  with  that  of  the  bride.  Next  is 
usually  borne  a huge  red  umbrella,  followed  by  a 
band  of  music.  And  such  music!  All  the  horns, 
gongs,  cymbals,  two-stringed  fiddles,  flutes,  and 
drums  in  the  neighborhood  seem  to  have  been 
pressed  into  service  for  this  occasion.  No  two  in- 
struments are  tuned  alike;  no  performer  seems  tc 


Women  of  the  Orient. 


Marriage  in  China. 


‘57 


have  the  least  idea  of  time  or  measure;  it  is  simply 
one  squeaking,  rasping,  grating,  thundering  din, 
smiting  upon  the  ear  of  the  foreigner  like  what  he 
might  conceive  to  be  the  howling  of  lost  souls,  and 
banishing  from  his  mind  all  thought  whatever  of 
dulcet  sound  or  sympathetic  cadence.  A combina- 
tion of  Scotch  bagpipes,  tin-pans,  bass  di  urns,  and 
horse-fiddles  (when  the  boys  of  an  American  town 
are  all  out  on  a Fourth  of  July),  would  be  celestial 
harmony  compared  to  it.  But  the  Chinese  always 
seem  to  enjoy  it,  and  cherish  an  open  contempt  for 
the  uncultured  ‘‘outside  barbarian”  whose  ear  finds 
no  melody  in  gongs,  no  echoing  sweetness  in  the 
lusty  blasts  of  a bamboo  horn. 

Following  the  band  comes  the  bridal  chair — 
closely  shut.  Sometimes  her  tiny  feet  may  be  seen 
peeping  out  from  beneath  the  silken  curtain  in  front; 
but  her  beauty  and  the  elegance  of  her  apparel 
must,  at  least  for  the  time  being,  remain  a matter  of 
conjecture.  The  remainder  of  the  procession  is  made 
up  of  friends  and  relatives  of  the  families,  followed 
by  a greater  or  less  number  of  common  laborers  and 
beggars  employed  for  the  occasion,  and  arrayed  in 
showy  and  sometimes  costly  gowns  and  hats,  but 
(like  the  ass  in  the  lion’s  skin),  their  tattered  and 
dirty  condition  is  usually  discovered  beneath.  These 
carry  flags,  tablets,  banners,  inscribed  with  the  titles 
and  excellencies  of  the  contracting  families,  lamps, 
embroidered  canopies,  flaming  torches  even  in  the 
day-time,  flowers,  and  other  ornaments.  Like  the 
average  American  political  procession,  these  walk  in 
pairs,  one  on  each  side  of  the  street,  at  long  inter- 


Women  of  the  Orient. 


158 

vals,  and  shout  and  sing  in  harmony  with  the  band, 
and  with  a vehemence  and  persistency  in  proportion 
to  their  pecuniary  compensation. 

The  entire  parade  seems  to  be  under  the  direc- 
tion of  a sort  of  drum-major  dressed  like  a harle- 
quin, in  a red  cloak  and  pointed  hat,  who  capers 
about  like  a monkey,  and  lays  full  stress  upon  the 
importance  of  the  occasion  and  himself.  Sometimes 
these  ludicrous  processions  extend  for  a mile  or 
more.  Curious  spectators  throng  the  streets  and 
bridges  and  shops,  discussing  the  families  interested, 
and  commenting  upon  the  value  and  beauty  of  the 
articles  displayed,  including  the  bride  as  common 
report  describes  her. 

Unlike  the  Syrian  or  Indian  custom  of  going  out 
to  meet  the  bridegroom,  in  most  parts  of  China  a 
deputation,  consisting  of  the  brothers  or  several  inti- 
mate friends  of  the  bridegroom,  is  sent  out  to  re- 
ceive the  bride.  They  usually  meet  the  procession 
about  half-way — always  in  a conspicuous  place — and 
the  ceremony  of  “receiving  the  bride”  is  observed. 
Various  civilities  and  cards  are  exchanged  by  the 
two  groups,  and  many  bows  and  hand  shakings  are 
indulged  in.  At  this  point,  the  two  men  with  lan- 
terns bearing  the  bride’s  name  turn  back  to  her 
former  home ; her  name  is  now  changed  to  that  of  her 
betrothed;  her  brothers  and  relatives  of  the  family, 
who  have  thus  far  made  a part  of  the  procession, 
follow  the  retreating  lantern-bearers;  and,  henceforth, 
the  bride  is  in  the  midst  of  entire  strangers,  except- 
ing her  female  servants,  if  she  have  any,  who,  I am 
told,  still  remain  with  her. 


Marriage  in  China. 


*59 

When  the  door  of  the  groom’s  house  is  reached 
great  quantities  of  fire-crackers  are  let  off,  and  the 
music  by  the  band  is  louder  and  more  terrible  than 
ever.  The  chair  is  borne  into  the  reception-room, 
and  the  groom  stands  by  while  the  bride,  still 
closely  veiled,  is  assisted  to  alight  by  two  married 
women  who  have  borne  male  children,  and  are  in 
virtuous  and  quiet  subjection  to  their  husbands. 

The  groom  and  bride  are  now  conducted  to  the 
bridal  chamber,  and  are  seated  side  by  side  on 
the  edge  of  the  bedstead,  where  they  remain  for 
some  time,  while  a universal  silence  prevails  in 
a most  impressive  contrast  to  the  hurly-burly  which 
has  preceded  it.  When  sitting  down  the  groom 
tries  to  get  a portion  of  the  bride’s  robe  under 
him,  by  which  act  he  is  supposed  to  insure  her 
submission  in  the  future;  but  sometimes  she  is 
too  sly  for  him,  and  actually  succeeds  in  setting 
herself  down  on  a part  of  his  dress,  thus  declaring 
her  determination  to  insist  upon  her  rights,  and  to 
repel  any  undue  usurpation  of  domestic  authority 
on  his  part. 

After  this  usually  comes  the  religious  part  of  the 
ceremony,  which  consists  of  offerings,  and  worship 
by  the  bride  and  groom  before  certain  tablets  in- 
scribed with  the  names  of  their  deceased  ancestors. 
At  this  a priest  may  or  may  not  preside,  according 
to  the  wishes  of  the  parties. 

Following  this  are  various  ceremonies,  among 
which  is  that  of  drinking  wine  together.  Two  gob- 
lets of  jade  stone,  united  by  five  colored  silk  threads, 
are  partly  filled  with  wine,  which  is  then  thoroughly 


Women  of  the  Orient. 


tOo 

mixed  by  pouring  back  and  forth  from  one  cup  into 
the  other.  One  goblet  is  now  presented  to  the 
groom,  and  one  to  the  bride.  After  they  have 
sipped  a little  of  the  wine,  the  goblets  are  changed, 


DRINKING  WINE  TOGETHER. 

and  the  bride  drinks  from  the  one  just  used  by  the 
groom,  while  at  the  same  time  he  finishes  her  por- 
tion. Sometimes,  however,  no  silk  threads  are  used ; 
and  then,  again,  only  one  goblet  is  used.  The  cus- 
tOlTl  a.3  just  described  is,  however,  quite  general, 
and  symbolizes  the  joys  and  sorrows  of  life  which 
must  be  met  by  husband  and  wife  together.  Soon 


Marriage  in  China. 


16 . 


after  this  ceremony  the  bride’s  veil  is  removed,  her 
hair  elaborately  arranged,  her  costliest  robes  put  on. 
and  she  sits  down  with  her  husband  at  the  table, — 
the  only  time  in  all  her  life  that  she  is  permitted  so 
to  do.  Of  the  wedding-dinner  he  may  eat  as  much 
or  as  little  as  he  pleases,  but  she  must  not  partake. 
She  maintains  a modest  silence,  while  he  usually,  for 
the  first  time,  beholds  her  features,  and  finds  out 
whether  she  is  pretty  and  attractive,  or  cross-eyed 
and  ugly;  whether  he  has  drawn  a prize,  or  been 
cunningly  cheated  in  his  matrimonial  speculation. 

After  he  has  gazed  upon  her  and  criticised  her  as 
long  as  he  pleases,  the  parents  and  the  invited  guests 
are  permitted  to  enter  the  room,  to  scan  the  bride, 
and  freely  to  comment  upon  her  appearance.  Some 
pretty  severe  criticisms  are  usually  indulged  in  by 
the  females  of  the  company.  If  the  bride  is  regarded 
by  the  groom  as  handsome  and  a good  bargain,  any 
acquaintances  of  the  family  who  may  be  near  by,  and 
even  strangers  who  may  be  passing  upon  the  street, 
are  invited  to  come  in  and  take  a look  at  her. 
During  this  cruel  examination  the  bride  is  expected 
to  smile  modestly  and  show  no  temper,  no  matter 
what  remarks  may  be  made.  If  she  succeeds  in 
doing  so,  it  is  a good  omen,  and  very  much  to  her 
credit.  She  is  now  introduced  to  her  husband’s 
parents  and  other  relatives,  which  act  completes  the 
marriage  ceremony  proper.  Later  in  the  day  the 
groom  sits  down  with  his  male  friends  to  a feast 
appropriate  to  his  circumstances.  I am  told  that,  in 
some  parts  of  China,  these  male  guests  are  each 
expected  to  bring  the  groom  a valuable  present, 


Women  of  the  Orient. 


162 

usually  of  money,  to  assist  him  in  meeting  the  in- 
creased expenses  of  his  establishment. 

These  dinners  among  the  wealthy  are  often  very 
elaborate  and  costly  affairs.  One  such  which  I at- 
tended, more  in  the  character  of  a spectator  than  a 
guest,  may  be  briefly  described,  as  it  was  explained 
by  the  missionary  friend  who  accompanied  me.  The 
dining-hall  occupied  one  entire  side  of  a beautiful 
court,  fragrant  with  flowers,  and  ornamented  with 
two  or  three  miniature  fish-ponds.  The  place  was 
alive  with  noisy  attendants,  fully  impressed  with  the 
importance  of  the  occasion,  and  determined  to  raise 
a corresponding  hubbub.  The  hall  was  furnished 
with  a long  row  of  small  tables,  so  arranged  that 
three  persons  occupied  each  table,  leaving  the  fourth 
side  open  to  the  interior  of  the  place.  The  invited 
guests,  most  of  whom  were  government  officials,  were 
gorgeous  in  their  rich  colored  silks,  fine  embroidery, 
and  costly  ornaments,  and  had  the  self-satisfied  air 
of  men  who  enjoy  the  process  of  fattening  at  the 
public  crib.  When  all  were  seated,  eacl}  table  was 
immediately  covered  with  all  sorts  of  delicate  dishes, 
confectionery  predominating ; and  in  the  center,  on 
an  elegant  silver  stand,  was  placed  the  dish  which 
constituted  the  course.  With  their  wooden  chop- 
sticks— which  at  the  beginning  of  the  feast  are  united 
at  the  big  end  like  a couple  of  matches,  to  show 
that  they  have  not  been  used  before — the  guests 
helped  themselves  as  they  chose  to  the  various  side 
dishes;  but  courtesy  demanded  that  they  should  in- 
variably taste  of  the  center  dish,  which  was  soon 
removed  to  make  way  for  the  next  course.  The 


Marriage  in  China. 


163 

dinner  began  at  twelve  o’clock,  and  did  not  conclude 
until  after  five  in  the  afternoon.  There  are  usually 
about  fifty  courses. 

A little  cup  on  a. silver  stand,  at  the  right  of  each 
guest,  was  kept  constantly  filled  with  tea,  without 
either  milk  or  sugar.  A second  cup,  on  the  left, 
was  supplied  with  a kind  of  wine,  which  none  but  a 
Chinaman  can  drink.  The  servants  glided  about  and 
kept  each  table  well  supplied,  evidently  anticipating 
the  wants  of  the  guests,  as  Chinese  servants  know 
so  well  how  to  do.  Even  to  mention  all  the  dishes 
which  came  and  went  would  be,  of  course,  impossi- 
ble, since  there  are  mysteries  about  Chinese  cooking, 
which  only  the  thoroughly  initiated  can  ever  hope  to 
fathom.  The  feast  commences  with  tea,  and  finishes 
with  soup. 

Relying  upon  my  friend,  and  upon  detailed  ac- 
counts by  others,  who  are  equally  familiar  with  such 
repasts,  I may  say,  in  general,  that  there  were  sharks’- 
fins;  birds’-nests, — a curious  glutinous  substance  built 
into  their  sea-cliff  nests  by  a species  of  swallow, 
and  very  good  eating  too;  peacocks’-livers ; fricassee 
of  poodle, — a little  dog,  rather  like  a pig;  there  was 
rice,  of  course,  better  than  it  can  possibly  be  cooked 
in  America;  salted  shrimps;  baked  almonds;  cabbage 
in  a variety  of  forms;  the  root  of  the  lotus  plant, 
tasting  very  like  a boiled  cucumber;  there  was  green 
ginger,  and  preserved  ginger;  stewed  fungi;  fresh  fish 
of  almost  every  variety;  onions  mixed  with  every 
thing;  salt  duck;  and  pig  in  every  possible  form, — • 
roast,  boiled,  fried;  and  in  the  most  delicately  cured 
ham  that  the  world  affords. 

14 


-64 


Women  of  the  Orient. 


Along  tne  side  of  the  hall,  opposite  the  open 
court,  was  erected  a stage,  upon  which,  during  the 
entire  dinner,  a theatrical  performance  was  going  on. 
The  play  was  historical,  and  represented  the  actions 
of  both  men  and  demons.  The  dresses  were  fan- 
tastic ; the  actors  spoke  in  a shrill,  falsetto  voice, 
very  disagreeable  to  our  ears ; the  ground  and  lofty 
tumbling,  freely  introduced,  was  a marvel  of  skill 
and  muscular  strength;  the  musicians  sat  at  the  back 
of  the  stage,  stopping,  if  necessary,  to  tune  their  instru- 
ments in  the  middle  of  a scene ; the  actors  changed 
their  robes  without  retiring ; and  one  act  ended 
with  the  beheading  of  a traitor,  which  was  so  well 
done  that  we  could  scarcely  persuade  ourselves  it  was 
not  a reality.  The  singing  was  nasal  and  screeching, 
a falsetto  of  the  most  agonizing  quality;  in  fact,  the 
least  said  about  it  the  better.  But  the  Chinamen 
seemed  to  delight  in  it,  and  the  feast  went  merrily 
on  to  its  close.  The  whole  affair  was  a scene  of 
costly  profusion,  in  marked  contrast  with  the  poverty 
of  the  common  people. 

Marriage  feasts  among  the  middle  classes,  several 
of  which  I attended,  are  similar  to  the  one  just  de- 
scribed only  less  elaborate.  These  feasts  are  com- 
mon among  the  native  population,  and  are  prepared 
with  more  or  less  display,  according  to  the  purse  or 
the  tastes  of  the  giver.  Sometimes  a great  deal 
of  money  is  expended  in  what  is  known  as  the  Feast 
of  Betrothal,  as  will  be  seen  by  the  following  ac- 
count given  by  Mrs.  E.  E.  Baldwin,  of  Foochow: 

"A  Hole  is  a mandarin  of  the  Crystal  Button.  A number 
of  foreign  ladies,  with  myself,  were  invited  to  be  present  at  the 


Marriage  in  China. 


165 

celebration  of  the  betrothal  of  A Hole’s  little  girl,  six  years  old, 
to  a little  boy  of  eight.  A large  number  of  native  ladies,  of 
the  very  creme  de  la  creme  of  Chinese  society,  were  present. 
No  men  were  invited,  of  course,  though  some  of  the  male 
members  of  the  immediate  family  were  lookers-on.  Six  rooms 
were  elegantly  adorned  for  the  entertainment.  It  would  be 
vain  for  me  to  attempt  a description  of  the  scene.  The  great 
variety  and  exquisite  workmanship  of  many  of  the  ornaments; 
the  brilliant  lanterns  and  chandeliers;  the  flowers  every-where; 
the  professional  musicians,  and  the  jugglers  with  their  wonder- 
ful tricks;  the  elegantly  dressed  official  ladies  with  their  per- 
fection of ‘heavenly  feet,’  incased  in  the  tiniest  satin  shoes 
daintily  embroidered;  the  marvelously  beautiful  and  valuable 
head  ornaments  of  the  most  delicate  gold  filigree  work,  on 
these  same  ladies’  heads,  their  grace  and  elegant  manners;  the 
‘tiffin’  (lunch)  at  five  P.  M.,  at  which  we  were  expected  to  eat 
but  little,  and  the  dinner  at  seven  P.  M.,  at  which  we  must 
pay  due  courtesy,  by  eating  of  each  of  the  seventeen  courses 
and  sixteen  standing  dishes — altogether,  my  dear  friends,  it 
was  a recherchi  affair,  and  I wish  that  you  could,  every  one, 
have  been  there  to  'look  see’  the  entertainment,  as  the  China- 
man says. 

‘‘The  musicians  played  (and  such  music!)  from  four  o’clock 
to  half-past  eleven  P.  M.,  at  which  time  we  left,  grateful 
that  we  still  retained  the  use  of  our  ears,  in  spite  of  Chinese 
guitars,  violins,  drums,  etc.,  etc.  Occasionally  the  leader  of 
the  singing  brought  a fan,  with  a list  of  the  songs  printed  on  it, 
to  us,  for  us  each  to  select  a song  for  them  to  sing. 

“The  little  bride  was  elegantly  dressed,  and  seemed  tc 
enjoy  the  occasion.  The  solid  gold  bracelets  her  little  future 
husband  sent  her  cost  two  hundred  and  seventy  dollars.  With 
them  he  sent  her  a bridal  suit  of  scarlet  brocade  silk,  of  very 
fine  quality,  which  is  to  be  preserved  for  the  future  wedding- 
day,  some  time  in  the  years  to  come,  proving  the  satisfactory 
permanence  of  Chinese  fashions.  At  intervals  throughout  the 
afternoon  and  evening,  servant  women  passed  long  silver  pipes 
for  the  ladies  to  smoke.  The  foreigners  respectfully  declined, 
but  the  native  ladies  each  time  gave  a puff  or  two  on  the  pipes, 
letting  the  smoke  come  out  of  the  nose!  The  dinner  was  served 
in  tiny  plates  (there  always  being  a central  dish,  into  which 
every  one  dipped),  and  eaten  from  silver  cups  and  plates,  with 


Women  of  the  Orient. 


i 66 


silver-bound  chopsticks,  and  two-tined  silver  forks,  also  silver 
ladles  for  dipping  into  the  common  center  dish!  I append  our 
bill  of  fare : 

BILL  OF  FARE. 


STAN  DING 

Four  kinds  sweetmeats. 

Sweet  pickles  and  cooked  cucumbers. 
Tickled  cabbage  and  meat. 

Liver,  gizzards,  hearts,  etc.,  of  fowl. 
Preserved  pork  and  recTpeppers. 

Little  fish,  dried  duck,  and  beans. 

Ham  and  mushrooms. 


DISHES. 

Lotus  root  with  mushroom. 

Mandarin  oranges. 

Cooly  oranges. 

Pumaloes,  pears,  dried  watermelon 
seed. 

Dried  beans. 


DISHES  IN  COURSE. 


ist.  Bird’s -nest  soup  with  pigeons’ 
eggs. 

2d  Ducks’-feet  soup. 

3d.  Fish-brain  soup 
4th.  Fresh  shell  fish. 

5th.  Fresh  water  fish  with  onions  and 
Chutney. _ 

6th.  Chicken  soup. 

7th.  Sharks’  fins. 

8th.  Mushroom  and  ham. 


9th.  Roof  of  pig’s  mouth  and  entrails. 
10th.  Rice  and  vegetables, 
nth.  Chicken  stew  and  bamboo 
sprouts. 

12th.  Sponge  cake  and  fruit  pudding. 
13th.  Pork  soup. 

14th.  Pork. 

15th.  Fowl  cut  up. 

16th.  Meat  in  pastry. 

17th.  Almond  soup. 


"There!  you  have  the  list.  Isn’t  it  enough  to  make  one’s 
mouth  water?  / like  bird’s-nest  soup  with  pigeons’  eggs,  can 
endure  sharks’  fins,  don’t  long  for  pigs’  brains,  and  detest  the 
roof  of  pig’s  mouth  and  entrails!  That  dish  just  mentioned 
was  too  much  for  even  my  ocean-trained  stomach.  I immedi- 
ately appointed  Miss  P — — taster  for  the  good  of  the  missionary 
cause,  and  the  poor  woman  nearly  martyred  herself  swallowing 
red  peppers  so  disguised  that  she  never  suspected  what  they 
were!  Mrs.  De  Sano,  the  wife  of  our  consul,  ate  of  every  dish, 
and  rejoiced  therein.  She  assured  us  that  she  would  be  very 
hungry  for  a Chinese  dinner  before  she  could  be  again  favored 
with  one. 

"I  considered  her  call  to  China  most  emphatic.  But  as  foi 
myself,  I am  entirely  resigned  to  do  without  Chinese  dinners; 
at  least  I prefer  to  have  not  more  than  one  a year!” 


At  the  marriage  feast  proper,  the  men,  in  their 
most  convivial  moments,  even  deign  to  chant  (they 
can  with  no  degree  of  truthfulness  be  said  to  sing) 
an  occasional  marriage  song,  from  the  classics,  in 


Marriage  in  China. 


167 


praise^  of  women;  for  example,  the  following,  trans- 
lated by  Dr.  S.  Wells  Williams: 

“Our  higli  dame  is  of  lofty  stature, 

And  wears  splendid  robes,  beneath  others  of  a darker  color. 

Her  hands  are  like  a budding  and  tender  plant; 

The  skin  of  her  face  resembles  hardened  lard. 

Her  neck  is  comparable  to  the  white  larvae  of  the  sphinx  ; 

Her  teeth  can  be  equaled  to  the  seeds  of  the  gourd. 

The  temples  of  her  head  are  like  the  cicada; 

Her  eyebrows  to  the  winged  silk  moth. 

She  smiles  most  sweetly,  and  her  laugh  is  agreeable. 

The  pupil  of  her  eye  is  black, 

And  how  well  are  the  black  and  white  distinguished.” 

But  even  on  such  occasions  the  real  sentiments 
which  these  self-complacent  lords  of  the  Flowery 
Kingdom  cherish  in  regard  to  women  are  sure  to 
find  utterance  in  something  like  the  following,  trans 
lated  by  the  same  gentleman : 

“A  talented  man  builds  up  the  city, 

But  a shrewd  woman  throws  it  in  ruins; 

A beautiful  and  clever  woman 
Is  like  the  owl,  and  like  the  kite; 

Women  with  long  tongues, 

Are  stepping-stones  to  misery; 

’ Commotions  come  not  from  heaven  alone, 

They  are  produced  by  women. 

Tongues  which  neither  leach  nor  reprove, 

Are  those  of  women  and  eunuchs.” 

Marriage  odes,  some  of  which  are  of  real  excel- 
lence in  the  beauty  of  their  conception,  are  often 
inscribed,  in  fanciful  characters  and  elaborate  de- 
signs, on  banners  and  silken  scrolls,  and  hung  on 
the  walls  of  the  reception-room  and  banqueting-hall. 

A married  woman  in  China  belongs  literally  to 
her  husband  and  his  parents,  just  like  any  other 
piece  of  property  which  they  have  bought  and  paid 


1 68 


Women  of  the  Orient. 


for.  She  is  no  longer  spoken  of  by  her  parents  as 
their  daughter;  if,  indeed,  she  is  ever  mentioned  at 
all  by  them.  The  almost  absolute  power  granted 
to  a husband  over  his  wife  is  often  used  to  degrade 
and  oppress  her.  She  must  submit  to  her  mother- 
in  law’s  commands,  and  often  is  required  to  serve 
her  as  a slave,  for  the  young  folks  never  set  up 
housekeeping  for  themselves  while  the  old  people 
are  living.  A Chinese  literatus  said  to  a friend  of 
mine:  “As  long  as  a girl  has  no  husband  she  obeys 
her  parents,  and,  therefore,  is  of  their  family;  but 
as  soon  as  she  has  a husband,  she  takes  his  name, 
obeys  him,  and  belongs  to  him;  while  a boy  never 
gives  up  his  name  and  must  ever  obey  his  parents.” 
This  seems  to  be  a very  fair  epitome  of  Chinese 
ideas  in  regard  to  matrimonial  relations. 

My  friend  continues: 

“When  I say  that  the  young  wife  belongs  to  her  husband 
2nd  his  family , I find  a depth  of  meaning  in  the  expression 
hard  to  be  realized  by  a Christian  people. 

“It  is  true  that  there  are  young  wives,  even  in  Christian 
lands,  that  know  something  of  family  meddling  and  tyranny, 
but  it  is  not  to  be  compared  to  the  sanctioned  authority  wielded 
over  the  Chinese  wife  by  her  parents-in-law  and  her  husband’s 
brothers  and  sisters,  and  not  a few  have  committed  suicide  to 
get  relief  from  this  tyranny.  But  a few  years  ago  a wife  in  that 
house  just  below  us  ended  her  miserable  earthly  existence  by 
taking  opium,  to  free  herself  from  her  brother-in-law.  If  the 
husband  should  die  his  parents  may  sell  her  again  to  improve 
their  own  finances,  or,  as  in  a case  I have  in  mind,  to  get 
money  to  buy  a wife  for  another  son.  As  sons  are  the  delight, 
the  honor,  the  hope  of  a family,  both  for  the  present  and  future 
life,  the  wife  is  careful  to  observe  all  the  prescribed  offer- 
ings to  the  gods  that  have  power  to  grant  her  such  a bless- 
ing. If  given  her,  she  is  an  honored,  happy  woman,  but  alas! 
if  denied,  her  very  existence  is  often  made  a burden  to  her 


Marriage  in  China. 


169 


If  her  husband  is  in  circumstances  to  take  another  wife,  he 
may  do  so,  though  she  must  show  due  honor  to  the  first.  Yet 
the  affection  and  real  respect,  so  far  as  there  is  any,  is  given  to 
the  mother  of  the  son.” 

The  Chinese  code  reverses  that  of  Christian  lands 
and  requires  a husband  to  cleave  to  all  his  own  rela- 
tives, even  if,  by  so  doing,  he  must  forsake  his  wife; 
and  the  reason  assigned  by  the  sages  for  this  re- 
quirement is  that  the  loss  of  a parent  or  a brother 
is  irreparable,  but  that  of  a wife  is  not.  The  class- 
ics give,  for  the  control  of  a married  woman,  what 
are  called  the  “three  obeyings:”  “She  must  obey 
her  father;  she  must  obey  her  husband,  and  her 
husband’s  parents;  she  must  obey  her  son,  after  her 
husband’s  death.” 

The  condition  of  Chinese  females  improves  some- 
what as  they  advance  in  years,  and  become  the 
mothers  of  sons;  for,  in  due  time  they  become  the 
maternal  heads  of  households,  and  in  their  turn 
exact  the  most  strict  obedience  from  their  young 
daughters-in-law  who  come  to  grace  the  family  man 
sion  and  add  to  the  family  dignity. 


Chapter  IX. 


MARRIAGE  IN  INDIA. 

THE  Hindoos  believe  that  “wo- 
man is  made  only  for  mar- 
riage;” hence,  from  the  very  birth 
of  a girl,  the  most  important  thing 
in  connection  with  her  is  her  wed- 
ding. From  the  age  of  five  or  six 
she  talks  about  her  marriage,  and 
all  the  female  members  of  the  fam- 
ily talk  about  it,  and  she  becomes 
elated  with  the  idea  of  being  mar- 
ried soon.  She  learns  to  value 
greatly  rich  dyes,  gay  raiment  and 
costly  jewels,  as  increasing  her 
prospects  in  the  matrimonial  mar- 
ket; and  she  quickly  becomes  settled  in  the  belief 
that  what  little  happiness  there  is  for  a girl  in  this 
world  is  derived  from  these  things.  Indeed,  the 
poor  consolations  of  religion  are  not  offered  to  an 
unbetrothed  maiden;  only  with  marriage  does  the 
religious  life  of  a Hindoo  woman  really  begin. 

Generally,  among  the  better  sort  of  people  when 
a father  has  a daughter  who  has  reached  the  proper 
age,  he  sends  a message  to  some  gentleman  who  has 
an  unbetrothed  son,  of  sixteen  or  eighteen,  inviting 
him  to  a meeting.  If  the  conditions  are  favorable, 
170 


Marriage  in  India. 


171 

the  meeting  takes  place  (the  respective  mothers  are 
seldom  even  notified  of  the  matter),  and  a full  agree- 
ment is  soon  reached  as  to  the  amount  of  money 
and  presents  to  be  exchanged  between  the  contract- 
ing parties,  and  the  day  is  fixed  for  the  ceremony. 

A ‘father  will  contract  his  daughter  to  a man  of 
middle  age,  or  even  to  an  old  man  just  as  readily  as 
to  a youth,  if  it  is  for  his  pecuniary  or  social  advan- 
tage to  do  so.  During  my  visit  to  Calcutta,  a 
bright  little  girl  of  twelve  years,  the  pupil  of  an 
American  lady,  was  given  in  marriage  to  a toothless 
old  man  of  sixty-five.  Sometimes  a gentleman  will 
send  out  a professional  female  match  maker  to  find 
a suitable  wife  for  himself  or  for  his  son. 

Says  Miss  Roderick,  of  Calcutta: 

“One  day  I went  to  visit  a zenana  where  I teach  only  a 
little  girl  of  ten.  I found  my  pupil  sitting  on  a mat,  having 
her  hair  dressed  by  her  mother.  The  mother  asked  me  to  wait 
for  a little  while,  as  a woman  had  come  in  search  of  a wife  for  a 
Baboo,  and  she  wanted  to  show  the  child  to  her.  After  the 
girl’s  hair  was  dressed,  the  mother  brought  some  small  boxes, 
and,  taking  out  the  jewels  they  contained,  she  made  her 
daughter  wear  them.  I watched  the  proceedings  with  great 
interest,  and  remarked  that  besides  the  ear-rings,  my  pupil 
wore  a large  jewel  nearly  the  size  of  half  my  hand,  on  her  hair 
above  her  ear,  and  made  to  fall  on  it.  I thought  it  was  a very 
ingenious  device  for  hiding  the  dirty  little  pair  of  ears.  A dark 
blue  sarree  was  worn  instead  of  a white  one.  When  she  was 
ready  for  the  presentation,  the  mother  said:  ‘What,  have  you 
not  chewed  a betel  leaf,  as  yet?  Do  it  directly.’  The  little  girl 
dived  under  a bedstead  in  the  room,  and  taking  from  thence 
some  of  the  stuff  they  like  so  much,  hastily  put  it  into  her  mouth. 

“The  child  was  then  carried  off  to  an  adjoining  apartment, 
with  an  injunction  to  put  her  arm  out  from  her  sarree,  to  show 
the  jewels  on  it,  and  to  say  ‘Good  morning’  to  the  person  who 
had  come  in  search  of  a bride.” 

G 


'72 


Women  of  the  Orient. 


These  professional  match-makers  are  quite  gen- 
erally employed  by  the  middle  and  lower  classes, 
and  the  whole  matrimonial  transaction  is  a mere 

matter  of  busi- 
ness. Courtship, 
in  our  sense  of 
the  word,  is  an 
unheard  of  thing 
in  India.  The 
boy  and  girl 
k n o w nothing 
of  each  other; 
never  even  write 
to  each  other. 
The  boy  laughs 
and  jokes  with 
his  young  asso- 
ciates about  the 
proposed  union, 
and  talks  as 
though  a fine 
horse,  or  a rich 
shawl  was  about  to  be  purchased  for  his  enjoyment. 
The  girl  is  instructed  to  pray  diligently  for  a good 
husband,  and  then  quietly  to  leave  the  entire  mat- 
ter with  her  father 

As  in  China,  the  preliminary  arrangements  de- 
pend largely  upon  the  decision  of  the  astrologers  and 
the  Pundits,  or  learned  Brahmins;  these  all  being 
favorable,  and  no  questions  of  consanguinity,  name, 
physical  condition,  nation,  or  family  interfering,  the 
contract  is  duly  signed  and  sealed.  The  boy  and 


Marriage  in  India. 


i73 


girl,  or  man  and  girl  as  the  case  may  be,  are  then 
lawfully  betrothed  by  an  officiating  Brahmin,  the 
wedding  to  take  place  in  a longer  or  shorter  time, 
according  to  the  respective  ages  of  the  parties! 

As  the  bride  is  always  (in  India)  a girl,  she  im- 
mediately, after  betrothal,  enters  upon  a new  life. 
She  must  henceforth  be  secluded;  she  can  no  longer 
go  into  the  streets  or  fields;  and  no  man  must  look 
upon  her  face  except  her  father  and  her  own  brothers. 
She  often  goes  to  her  mother-in-law’s  house  for  a 
visit,  but  not  to  remain  for  any  great  length  of  time. 
She  now  enters  upon  the  course  of  careful  training 
for  her  marital  duties,  spoken  of  in  a former  chapter, 
in  which  her  mother-in-law  has  more  control  over  her 
than  her  mother.  In  her  mother-in-law’s  presence 
she  is  obliged  always  to  keep  her  veil,  or  clniddah, 
drawn  over  her  face;  she  must  not  speak  above  a 
whisper,  or  even  sit  down,  unless  her  mother-in-law 
expressly  commands  her.  In  visiting  from  time  to 
time  her  mother-in-law’s  house,  she  is  carefully  ex- 
amined as  to  her  proficiency  in  household  matters, 
and  is  required,  for  weeks  together,  to  prepare  food 
and  sweetmeats,  such  as  her  proposed  husband  de- 
lights in,  and  which  he  will  eat  if  good,  or  reject 
if  they  do  not  please  him ; but  she  rarely,  if  ever, 
sees  her  betrothed. 

The  element  of  superstition  enters  largely  into  the 
preliminary  arrangements  for  marriage,  and  ’ almost 
every  family  has  some  custom  peculiar  to  itself. 
Caste  holds  undisputed  control  in  marriage,  as  in 
all  things  else,  among  orthodox  Hindoos;  and  the 
insults  which  caste  laws  and  ceremonies  heap  upon 


1 74 


Women  of  the  Orient. 


women  are  mean  and  debasing  to  the  very  last  de- 
gree. Hindoo  law  will  not  permit  men  of  a high 
caste  to  marry  women  of  a lower  caste;  and  yet, 
since  woman  is  but  an  article  of  merchandise,  and 
has  no  particular  rights  which  men  are  bound  to 
respect,  this  law  is  often  set  aside  by  a specified 
sum  of  money  being  added  to  the  bride  as  a make- 
weight, to  render  her  social  value  equal  to  that  of 
her  husband. 

The  Institutes  of  Menu  declare: 

“Men  of  the  twice-born  classes  who,  through  weakness  of 
intellect  or  irregularity,  many  women  of  the  lowest  class,  very 
soon  degrade  their  families  and  progeny  to  the  state  of  Sudras. 
A Brahmin,  if  he  takes  a Sndra  as  his  first  wife,  sinks  to  the 
region  of  torment;  if  he  have  a child  by  her,  he  loses  even  his 
priestly  rank.” 

The  most  fashionable  months  for  weddings  among 
strict  Hindoos  are  said  to  be  April  and  May.  “Rut 
no  father  will  have  a marriage  in  his  house  during 
June,  July',  August,  and  September,  the  universal 
belief  being  that  the  deity  is  then,  during  the  whole 
rainy  season,  down  on  a visit  to  the  celebrated 
Rajah  Bull,  and  is,  consequently,  unable  to  bless  the 
rite  with  his  presence.” 

Even  under  British  rule  in  India,  and  by"  decision 
of  British  courts,  the  will  of  a Hindoo  father  in  all 
matters  pertaining  to  his  daughter’s  marriage  seems 
to  be  absolute  law,  as  appears  by  the  following  ex- 
tract from  the  India  Evangelical  Rnriew : 

“An  important  case  lias  lately  come  before  the  Judicial  As- 
sistant Commissioner  at  Bangalore,  T.  R.  A.  Tlnimbu  Cliettiar, 
Esq.,  of  which  the  following  is  an  epitome:  In  the  year  1870, 


Marriage  in  India. 


>75 


Huclii,  ;i  Hindoo  girl  of  the  Devangada  or  weaver  caste,  who 
had  been  for  some  time  in  one  of  the  Canarese  day-schools  of 
the  London  Mission,  became  impressed  with  the  truth  of  Chris- 
tianity, and  resolved  to  abandon  Hindooism  and  piofess  her 
faith  in  Christ.  In  order  to  prevent  this  she  was  removed  from 
the  school  by  her  parents,  and  subsequently,  against  her  will, 
betrothed  (that  is,  married,  in  the  Hindoo  sense)  to  one,  Appiah, 
and  carefully  guarded.  In  1871,  however,  she  found  means  to 
escape,  and  was  baptized,  she  being  then  about  fourteen  years 
of  age.  Immediately  after  her  baptism  she  was  forcibly  taken 
away  by  her  relatives,  and  kept  in  close  confinement  foi  a con- 
siderable time.  At  length,  in  1872,  hearing  that  it  was  in  con- 
templation to  perform  the  shobdnd.  or  consummation  marriage 
ceremony,  she  managed  to  elude  the  vigilance  of  her  relatives, 
and  went  to  the  house  of  Miss  Anstey,  Superintendent  of  the 
Girls'  Day-school,  who  received  and  protected  her.  Subse- 
quently, a respectable  native  Christian  offered  to  marry  her; 
but  on  notice  of  the  marriage  being  published,  Appiah,  to 
whom  the  girl  had  been  forcibly  betrothed,  protested  against 
the  marriage,  and  claimed  the  girl  as  his  wife.  The  action  was 
brought  by  Miss  Anstey  on  the  girl's  behalf,  in  order  to  obtain 
relief  and  damages  for  preventing  her  marriage.  The  exam- 
ination of  witnesses  occupied  several  days,  and  excited  great 
interest,  especially  among  the  heathen  population,  who  crowded 
the  court  on  the  days  of  trial. 

“The  chief  point  to  be  determined  was,  whether  the  forcible 
betrothal  of  the  girl  to  Appiah  held  good,  she  having  resisted 
to  the  uttermost  of  her  power,  and  the  marriage  never  having 
been  consummated.  It  was  argued  on  the  girl’s  behalf  that 
the  law  does  not  allow  of  the  marriage  of  a Hindoo  girl  above 
eleven  years  of  age,  except  with  her  own  consent;  and  that,  in 
this  case,  no  such  consent  having  been  given,  the  betrothal 
was  void. 

“The  judge,  in  an  elaborate  judgment,  gave  it  as  his  opin- 
ion that  Hindoo  girls  have  no  personal  rights,  but  are  under 
the  control  of  their  parents  or  guardians  until  they  are  eighteen 
years  of  age;  and,  therefore,  dismissed  the  case  with  costs. 

“ The  case  will  be  appealed  to  a higher  court,  in  order  to 
ascertain  whether  the  above  judgment  rightly  interprets  the 
law.  But  however  the  law  may  now  stand,  there  is  evident 
need  of  some  enactment  that  shall  protect  the  rights  of  minors, 


176 


Women  of  the  Orient. 


when  they  manifest  so  much  intelligence  as  the  judge  himself 
admitted  was  manifested  by  the  girl  in  this  instance,  in  liei 
examination  before  the  court.” 

Although  the  wedding  ceremonies  of  the  Hindoos 
differ  in  different  provinces  of  the  great  Empire  and 
among  different  castes,  there  are  certain  general  cus- 
toms observed  by  all,  which  may  be  appropriately 
noticed  here.  A gentleman  traveling  in  India  may 
have  personal  knowledge  of  certain  public  ceremonies 
in  connection  with  marriage,  both  among  the  rich 
and  the  poor,  but  of  those  observed  in  the  privacy 
of  the  family  residence,  and  in  the  presence  of  the 
relatives  and  friends  of  the  parties  and  the  officiating 
priest,  he  can  have  no  knowledge,  except  through 
his  lady  friends,  who  are  sometimes  invited  by  native 
families,  where  they  are  sufficiently  well  acquainted. 
I shall,  therefore,  take  the  liberty  to  place  before 
the  reader  a description  of  a wedding  in  a high-caste 
and  wealthy  family,  by  Miss  H.  G.  Brittan,  in  the 
Missionary  Link  for  October,  1864: 

‘‘I  have  just  returned  from  the  wedding,  and  will  try  my 
best  to  describe  it.  As  we  entered,  we  found  the  doorkeeper 
waiting  for  us  at  the  door,  to  clear  the  way  for  us  into  the 
house.  The  court  was  roofed  over  with  a handsome  painted 
canvas,  the  pavement  covered  with  a good  Brussels  carpet, 
on  which  about  two  hundred  men  were  sitting.  At  the  upper 
end  was  the  god’s  house,  tastily  hung  with  small  red  curtains, 
and  brilliantly  lighted.  A number  of  Brahmin  priests  were 
sitting  near  it.  We  went  up-stairs  to  the  upper  veranda  over- 
looking the  court,  where  were  a number  of  Baboos.  Chairs 
were  placed  for  us  here  to  witness  the  ceremony,  after  we 
had  paid  our  respects  to  the  ladies  and  our  handkerchiefs  were 
saturated  with  rose-water. 

‘‘During  this  time  the  two  fathers  and  the  groom  were 
sitting  on  the  platform  among  the  Brahmins,  making  their 


Marriage  in  India. 


177 


settlements  ;ind  agreements,  tlie  groom  promising  the  bride's 
father  to  be  kind  and  good  to  li is  daughter.  Soon  some  boys 
presented  every  guest  with  a small  bouquet  of  flowers,  very 
tastefully  arranged.  Again,  a silver  box  was  passed  around, 
filled  with  some  exquisite  perfume,  into  which  each  one  dipped 
a finger.  After  this,  a garland  of  small  while  flowers,  with  an 
odor  like  our  tuberose,  was  thrown  around  llie  neck  of  every 
one.  We  were  then  called  to  go  to  the  ladies’  apartments,  and 
were  permitted  to  see  the  bride.  Many  thousand  rupees’  worth 
of  jewels  had  been  given  her  by  her  father,  forming  a part  of 
her  wedding  dower. 

“She  was  dressed  in  a red  silk  sarree,  embroidered  with 
gold,  with  a golden  border.  On  her  head  was  an  elegant  orna- 
ment of  gold,  most  richly  wrought,  and  set  with  jewels;  a fringe 
of  gold  and  pearls  hanging  over  her  forehead.  This  is  placed 
just  where  the  hair  meets  the  forehead,  and  passes  around  to  the 
back  of  the  head,  while  from  the  center  of  the  forehead  another 
band,  exactly  similar,  passes  across  the  parting,  and  joins  the 
back  hair.  Her  ears  were  pierced  in  six  places,  and  loaded 
down  with  ear-rings  of  the  most  exquisite  workmanship.  Both 
arms  were  covered  with  armlets  and  bracelets,  excepting  just 
at  the  bend  of  the  elbow.  Passing  four  times  around  her  loins 
was  a heavy  gold  chain,  fastened  by  a massive  gold  buckle  set 
with  precious  stones. 

"She  had  as  many  as  a dozen  silver  bangles  on  each  leg, 
some  falling  over  the  foot  as  far  as  the  toes;  these  being  very 
wide,  and  edged  with  a fringe  of  small  silver  bells  that  made  a 
soft  tinkling  noise  as  she  moved.  She  had  just  been  bathed  in 
rose  water,  and  her  feet  and  hands  dyed  afresh  with  henna. 
After  inspecting  the  bride  wewere  led  into  the  veranda  that  over- 
looked the  inner  court  for  the  women.  On  the  ground  of  the 
court  below  us  stood  a small  pan,  filled  with  little  flaming  balls, 
which  shed  a bright  light.  Close  beside  this  fire  stood  the 
groom,  as  motionless  as  a statue,  dressed  in  a sarree  of  bright 
pink  silk  and  tinsel;  on  his  head  a very  high  cap,  composed  ot 
white  silk  and  tinsel,  with  immense  tassels  depending  from  each 
side.  In  front  of  him  stood  the  family  barber,  who  was  mas- 
ter of  ceremonies,  blowing  the  trumpet.  The  groom  stood  thus 
motionless,  on  and  surrounded  by  plantain  leaves,  when  pres- 
ently a procession  of  closely  veiled  women  appeared,  each 
bearing  something  on  her  head  in  a sort  of  tray  of  basket-work 


I78 


Women  of  the  Orient. 


“The  first  was  the  bride’s  mother,  who  carried  in  the  tiay 
on  her  head  a number  of  blazing  balls,  and  in  her  right-hand 
a dish  of  water.  T he  oilier  women  had  various  kinds  of  food 
in  their  trays.  They  passed  around  the  groom  seven  times,  the 
mother  spilling  the  water  so  as  to  form  a circle.  The  seventh 
time,  when  she  was  directly  behind  the  groom,  she  suddenly 
threw  the  tray,  with  fire,  over  his  head,  which  fell  in  front  at  his 
feet.  She  then  came  round,  turned  the  tray  right-side  up  in 
front  of  the  groom,  and  stood  on  it,  saying  something  to  him, 
while  touching  his  face  and  chest  with  plantain  oil.  Suddenly 
the  bride  appeared  for  the  first  time,  carried,  by  the  barber  and 
his  assistants,  on  a piece  of  board,  covered  with  emblematical 
devices.  She  was  carried  seven  times  around  the  court  within 
the  circle  formed  by  the  water,  and  then  placed  at  his  feet, 
while  all  the  time  the  groom  moved  not  a muscle.  At  this  time 
the  bride’s  sarree  was  not  drawn  over  her  face,  but  she  held  it 
down  so  that  he  could  not  see  her  at  all. 

“The  barber  and  his  assistants  now  lifted  the  bride  to  a 
level  with  the  groom’s  face,  a large  sheet  was  brought  and  held 
over  the  heads  of  all,  the  bride’s  mother  and  one  of  the  aunts 
standing  under  the  sheet.  These  held  lights  close  up  to  the 
pair,  who  were  supposed  now  to  look  at  each  other  for  the  first 
time.  They  remained  in  this  position  about  five  minutes.  Dur- 
ing this  time  the  barber  would  vary  his  performance  of  blow- 
ing the  horn  by  occasionally  uttering  a wild  shriek.  This  was 
imprecating  curses  on  whoever  should  presume  to  say  any  thing 
evil  of  the  young  couple. 

“The  sheet  was  now  removed,  and  the  groom  passed 
through  the  passage,  leading  to  the  first  court,  and  into  the 
god’s  house,  and  the  bride  was  carried  after  him.  Here  they 
were  seated  opposite;  each  other  in  a circle  which  had  been 
elaborately  chalked  on  the  floor  the  day  before  by  the  bride’s 
mother;  while  between  them  was  placed  a vase  filled  with 
flowers.  The  groom's  hand  was  placed  on  this  with  the  palm 
upward — the  bride’s  on  his  in  the  same  way.  In  her  open  palm 
was  placed  a number  of  rupees.  Then  wreaths  of  white  flowers 
were  thrown  over  their  heads,  and  a cloth  over  them.  The  rupees 
were  for  the  priests,  who  now  laid  down  the  law  most  emphat- 
ically to  the  two  fathers,  but  saying  nothing  to  either  the  bride 
or  the  groom.  The  father  of  the  bride  and  one  of  the  priests 
then  sat  in  front  of  the  young  couple.  In  front  of  the  father 


Marriage  in  India. 


179 


was  a silver  dish,  shaped  like  a shoe,  and  filled  with  water,  also 
containing  a very  handsome  ruby  ring,  and  a thin  iron  brace- 
let. The  ring  was  given  to  the  groom,  the  bracelet  to  the 
bride;  then  some  of  the  water  was  sprinkled  on  them  and 
some  flowers  thrown  at  them.  The  bride  was  then  lifted  upon 
the  boards  and  carried  first  to  the  groom’s  right,  and  then  to 
his  left  side,  there  seated  while  the  ends  of  their  sarrees  were 
tied  together,  and  the  priest  pronounced  them  man  and  wife. 
The  groom  then  stood  up,  the  bride  was  placed  standing  in 
front  of  him  with  her  back  toward  him,  and  his  arms  were  put 
around  her.  A plate  was  put  into  her  hands  with  some  rice 
and  plantains,  and  a wisp  of  straw  was  lighted  and  placed  flam- 
ing at  her  feet.  Again  the  bride  was  seated  by  the  groom’s 
side,  he  putting  some  red  powder  upon  her  hair  at  the  parting, 
which  is  the  distinguishing  mark  of  a married  woman,  and  her 
sarree  was  drawn  like  a veil  over  her  head  and  face. 

"On  her  forehead,  over  the  veil,  were  placed  two  broad  sil- 
ver plates,  like  Jewish  phylacteries,  and  then  both  parties  dis- 
appeared through  the  side-door,  and  the  ceremony  was  over. 
The  groom  went  among  the  Baboos,  and  the  bride  to  the 
women’s  apartments.  We  retired  soon  after  ten,  but  the  whole 
night  was  spent  by  the  company  in  feasting,  watching  the 
dancing-girls,  etc.” 

The  meaning  of  these  ceremonies  can  not  well 
be  ascertained  by  a foreigner,  but  all  are  symbolical, 
and  none  of  them  can  be  omitted  by  orthodox  Hin- 
doos; especially  those  parts  which  put  money  into 
the  pockets  of  the  Brahmins.  In  many  instances, 
when  that  point  in  the  ceremony  is  reached  where 
the  bride  sits  at  her  husband’s  left-hand,  the  little 
lady  claims  the  right  of  a bride  by  asking  of  her 
husband  seven  things: 

" 1.  Without  her  advice  he  shall  purchase  no  cattle. 

"2.  He  shall  love  her  in  childhood,  youth,  and  old  age. 

"3.  He  shall  never  sacrifice  to  the  gods  without  her. 

"4.  Household  work  shall  be  in  her  charge. 

“ 5.  He  shall  give  her  food  and  garments  suitable  for  all 
seasons. 


Women  of  the  Orient. 


i So 


"6.  He  shall  not  abuse  her  in  the  presence  of  other  ladies. 

“7.  He  shall  take  her  advice  in  all  principal  work.” 

In  turn  he  asks  of  her  that 

“ 1.  She  shall  go  nowhere  without  his  order. 

"2.  She  shall  not  talk  with  drunkards,  madmen,  etc. 

‘‘3.  She  shall  not  leave  the  house  at  midnight  or  at 
noon-time. 

‘‘4.  She  shall  not  hate  the  ‘garment  or  form  of  her 
husband.’  ” 

Among  the  poor  of  the  lower  castes  these  wed- 
ding ceremonies  are,  of  course,  not  so  elaborate,  but 
all  essential  features  (especially  the  religious)  are 
observed  with  equal  care. 

The  public  part  of  the  wedding  is  .the  procession 
on  the  occasion  of  carrying  the  bride  to  her  perma- 
nent home  in  the  house  of  her  husband.  If  the  girl 
is  of  age  at  the  time  of  the  wedding  she  is  taken 
to  her  husband’s  home  at  once ; but  if  she  is  too 
young  the  wedding  procession  is  deferred  urytil  the 
third,  fifth,  seventh,  or  ninth  year  after.  The  bride- 
groom, according  to  superstitious  custom,  can  not 
remove  his  bride  from  her  father’s  house  except  in 
these  years. 

If  the  parties  are  poor  they  walk  in  the  wedding 
procession,  all  except  the  bride,  who  rides  in  a bul- 
lock-cart or  a palanquin.  The  greatest  share  of  the 
expense  falls  upon  the  family  of  the  bride,  as  they 
are  obliged  to  entertain  the  groom  and  his  friends, 
on  this  occasion,  as  long  as  they  choose  to  remain. 

Among  the  very  wealthy  the  carrying  home  of 
the  bride  is  an  occasion  when  the  Asiatic  passion  for 
display  reaches  its  highest  point  of  gratification,  and 
often  is  not  even  limited  by  the  real  ability  of  the 


Marriage  in  India. 


‘ 1 81 

parties  concerned.  In  city  or  in  country  the  traveler 
is  constantly  meeting  these  processions  when  the 
groom  is  either  going  for  or  carrying  home  his  new 
wife.  Our  Savior,  in  the  parable  of  the  wise  and 
foolish  virgins,  represents  this  ceremony  as  taking 
place  at  midnight,  and  this  is  frequently  the  case  in 
India.  Several  times  I have  been  aroused  from  my 
sleep  in  a dak-gari,  or  palanquin,  or  perhaps  in  the 
house  of  a friend,  or  a dak-bungalow,  by  the  music 
and  shoutings  of  such  a parade.  According  to  the 
translation  of  my  resident  friends,  the  cry  on  such  an 
occasion  was  invariably  “The  bridegroom  cometh! 
the  bridegroom  cometh  !”  Flaming  torches,  abundant 
wedding  presents,  stately  elephants,  orgayly  bedecked 
palanquins  usually  made  up  the  show. 

In  Moradabad,  northern  India,  I met  such  a pro- 
cession just  a little  before  sunset.  In  this  case  the 
parade  was  led  by  a most  majestic  elephant,  decked  out 
with  abundant  and  extremely  showy  trappings,  and 
really  seeming  to  enjoy  the  attention  he  attracted  from 
the  crowd.  Upon  his  back  was  the  groom  going  for 
his  bride.  With  him  were  several  men  in  fantastic 
dress  who  at  intervals  scattered  pice,  the  smallest  coin 
of  the  country,  among  the  poor  people  who  followed 
after.  Behind  the  elephant  came  the  friends  of  the 
groom,  some  in  bullock-carts,  and  some  in  wagons 
drawn  by  horses,  some  on  horseback,  and  some  on 
foot,  a motley  crowd  indeed.  The  same  night,  on 
our  way  out  of  the  city  in  a dak-gari,  a little  be- 
fore midnight,  we  met  the  same  groom  carrying 
home  his  bride,  when  our  curiosity  was  still  further 
gratified  by  the  flaming  torches,  revealing  the  dusky 


182 


Women  of  the  Orient. 


features  of  the  enthusiastic  crowd,  and  by  the  weird- 
ness of  the  entire  scene,  as  the  procession  straggled 
along  through  the  darkness.  Our  driver  blew  his 
horn,  our  servants  joined  the  general  shout,  and  the 
hubbub  was  enough  to  wake  the  Seven  Sleepers. 
All  this,  I was  informed,  would  be  highly  gratifying 
to  the  groom,  as  the  louder  the  noise  the  greater 
the  “swell.” 

The  first  Hindoo  marriage  procession  which  I 
met  was  in  the  day-time,  in  the  city  of  Calcutta. 
First  came  a band  of  native  music,  which  was  far 
more  powerful  than  pleasant,  and  yet  it  might  have 
been  worse,  especially  had  it  been  a Chinese  band 
under  similar  circumstances.  But  it  was  eminently 
adapted  to  calling  the  attention  of  every  body  to  the 
approaching  show,  and,  as  that  was  the  sole  object 
of  the  music,  it  was  most  certainly  the  right  thing 
in  the  right  place. 

The  procession  was  the  usual  one  on  the  occasion 
of  carrying  home  the  bride.  Next  the  music  the 
bridegroom  made  his  appearance  mounted  on  a 
richly  caparisoned  white  horse,  which  pranced  and 
caracoled  in  a manner  well  calculated  to  show  off 
the  really  fine  horsemanship  of  the  rider.  The 
groom  wore  a sort  of  crown  on  his  head,  a flowing 
coat  trimmed  with  gold  thread,  silken  trousers  and 
profusely  embroidered  slippers.  As  he  was  very 
wealthy  his  crown  and  garments  were  resplendent 
with  jewels,  and  a double  necklace  of  pearls  was 
twined  round  his  neck  and  hung  loosely  upon  his 
breast.  Belted  round  his  waist  and  thrown  carelessly 
over  one  shoulder  was  an  Indian  shawl,  which  my 


Marriage  in  India. 


i«3 

missionary  friend  assured  me  was  probably  worth 
no  less  than  two  thousand  dollars.  His  male  friends 
were,  some  of  them,  shouting  and  dancing  around 
him,  while  others  brought  up  the  rear  in  vehicles  of 
various  sorts. 

In  some  wedding  processions  which  I saw,  the 
bridegroom  was  seated  on  a sort  of  platform  covered 
with  an  awning  of  rich  silks,  and  borne  on  the  shoul- 
ders of  eight  or  ten  men.  Immediately  behind  the 
bridegroom  came  the  palanquin  of  the  bride,  an 
elegant  conveyance  carried  by  bearers  dressed  in 
gaudy  costume,  and  shouting  with  the  rest  of  the 
crowd.  The  bride  and  her  beauty  we  had  to  take  on 
trust;  but  we  were  assured  that  she  was  within  the 
palanquin,  gorgeously  appareled  and  closely  veiled; 
the  blinds  or  curtains  were  closely  shut,  and  thus, 
in  jealous  seclusion,  the  little  creature  was  being 
borne  on  to  a family  circle  with  which  she  can  prob- 
ably have  no  sympathy,  to  a life  every  year  of  which 
will  undoubtedly  be  marked  by  wrongs  and  insults  and 
oppression  unknown  to  the  outside  world,  neither 
seeking  nor  expecting  from  her  husband  that  love 
and  sympathy  which  might  have  been  given  her  by 
a man  of  her  own  choice. 

When  such  a procession  nears  the  young  man’s 
home  quite  a number  of  the  invited  guests  there  as- 
sembled, and  who,  if  it  is  at  night,  have  kept  “their 
lamps  trimmed  and  burning,  go  forth  to  meet  the 
bridegroom.”  The  bride  enters  her  apartments  in 
which  she  is  ever  after  to  be  a close  prisoner,  the 
door  is  shut,  while  in  the  more  public  parts  of  the 
r 'ablishment  the  great  feast  goes  merrily  on  until 


184 


Women  of  the  Orient. 


morning  dawns  and  sometimes  even  for  several  days. 
By  that  closed  door  the  young  Hindoo  bride  is  shut 
in  from  nearly  all  that  can  render  life  worth  having, 
from  all  inspiring  and  compensating  associations, 
from  all  intelligence,  from  all  true  happiness,  and  well- 
nigh  from  all  hope.  Her  bridal  procession  is  ended, 
the  day  to  which  she  has  looked  forward  as  the  crown- 
ing glory  of  her  life  has  passed.  The  door  is  shut. 

For  the  purpose  of  illustrating  both  classes  of 
Hindoo  society,  it  may  not  be  amiss  to  introduce 
here  a description  of  a wedding  in  a poor  family,  by 
Rev.  F.  B.  Cherrington,  of  Seetapore,  in  the  province 
of  Oudh: 

‘'The  other  day  our  dhobie  (washerman)  came  to  me,  say- 
ing: 'Sahib,  meri  lurkian  sham  ko  shadi  kurcugi  ’ (Sir,  my 
girls  will  be  married  this  evening).  ‘ Well,'  said  I,  ‘ what  of  it  ?’ 
Looking  meek  as  only  a Hindoo  can,  he  replied:  ‘Sahib,  it  is 
the  custom  of  our  country  for  employers  to  give  presents  on 
such  occasions  to  their  servants.’  Not  knowing  much  about 
the  nice  way  these  people  have  of  begging  (I  have  grown  wiser 
since)  I gave  him  a present  for  each  girl.  I then  asked  if  he 
would  let  me  see  the  wedding.  Clasping  his  hands  and  bowing 
almost  to  the  floor,  he  said  nothing  would  gratify  him  more 
than  to  have  the  Sahib's  presence  in  his  poor  hut  at  that  time. 

“I  went  on  with  my  work  until  about  four  o’clock,  when 
all  at  once  general  bedlam  seemed  let  loose  right  in  front  of 
my  study.  Not  knowing  what  to  make  of  it,  I rushed  to  the 
door,  and  saw  about  twenty  dhobies  in  gala  dress,  near  the 
veranda.  Two  fellows  (not  dhobies)  were  dancing  at  a furious 
rate,  while  two  others  were  singing  Hindoostani  songs  through 
their  noses,  and  thumping  kettle-drums.  It  was  the  wedding- 
party;  and  in  this  way  the  compliments  of  the  bridegrooms 
were  delivered  to  the  Sahib. 

"The  two  bridegrooms  seemed  about  fourteen  and  sixteen 
years  old;  they  were  dressed  in  bright-colored  gowns  that  came 
down  to  their  feet,  and  on  their  heads  were  crowns  of  red, 
white,  green,  blue,  and  yellow  tissue  paper. 


Marriage  in  India. 


185 


“After  looking  at  them  awhile,  I said  'bus'  (enough);  so 
they  went  on  to  the  dhobie’s  house,  sat  down  in  a circle,  ate 
sweetmeats,  smoked,  and  then  danced  again.  Inside  the  hut 
the  women  were  getting  ready  the  brides,  one  fifteen  and  the 
other  thirteen  years  old. 

“Late  at  night  the  old  pundit,  or  priest,  went  through  the 
marriage  ceremony,  which  required  a vast  amount  of  powwow- 
ing on  his  part,  a good  deal  of  bowing,  twisting,  and  turning 
from  the  guests,  and  a great  deal  of  present-giving  from  the 
parents. 

“The  father  of  the  girls  had  to  give  to  the  fathers  of  the 
boys  forty-five  dollars’  worth  of  clothing,  cooking  utensils,  and 
furniture,  though  his  wages  are  only  two  dollars  a month. 
Each  of  the  fathers  of  the  boys  then  gave  him  in  return  about 
two  dollars’  worth  of  clothing.  You  see,  there  is  quite  a differ- 
ence in  the  cost  between  getting  one’s  boys  married  and  getting 
somebody  to  take  one’s  girls  in  this  country. 

“In  addition  to  the  gifts  made  by  the  girls’  father,  he  had 
to  bear  the  whole  expense  of  the  wedding-feast,  which  con- 
tinued three  days  and  nights,  with  about  fifty  guests  present  all 
the  time.  The  whole  cost  to  the  father  must  have  been  nearly 
a hundred  dollars.  How  he  will  ever  be  able  to  pay  it  out  of 
two  dollars  a month’s  salary  is  to  me  a question  hard  to  answer. 
But  it  is  no  uncommon  thing  for  Hindoos  to  be  in  debt  for  their 
great-grandmother’s  wedding  expenses.  Do  you  wonder  that 
they  always  think  it  a calamity  to  have  girls  instead  of  boys? 
This  is  one  reason  why  so  many  of  the  poor  people  used  to  kill 
their  little  girls.  The  little  girls  wore  dresses  of  the  gaudiest 
possible  colors, — red,  green,  and  yellow  figures  of  large  size 
and  fantastic  shape;  around  their  waists,  and  drawn  up  over 
their  heads,  were  fine  white  muslin  chuddars;  around  their 
necks  were  necklaces  of  solid  silver;  on  thumbs,  huge  rings, 
with  ‘sets’  on  them  as  big  as  a half-dollar ; their  arms,  from 
wrists  to  elbows,  were  covered  with  bracelets  of  silver,  brass, 
and  brightly  painted  wood;  on  their  ankles  were  heavy-looking 
silver  anklets;  on  their  toes,  rings  of  awkward  shape  and  in- 
convenient size;  in  their  ears  were  cruel  rings,  the  part  going 
through  the  ear  being  as  large  as  a man’s  thumb. 

“There  are  several  stages  in  a Hindoo  wedding.  Six 
different  ceremonies  must  take  place,  several  weeks  apart. 
The  one  I have  described  was  the  next  to  the  last,  which  takes 


Women  of  the  Orient. 


i 86 

place  at  the  bridegroom’s  house  when  the  bride  goes  to  her 
new  home.  No  guests  are  invited  outside  of  the  caste  except 
the  priests,  who  must  be  Brahmins,  and  must  be  liberally 
paid  for  their  services." 

In  many  parts  of  India,  the  American  and  En- 
glish ladies  who  are  engaged  in  teaching  native  girls 
and  women  are  effecting  the  beginning  of  a very 
great  change  in  the  customs  relating  to  marriage. 
They  bestow  upon  young  girls  of  low  caste  such  an 
education  as  makes  them  vastly  superior  to  their 
high-caste  sisters,  and  fits  them  for  wives  of  the  most 
intelligent  men.  It  is  already  stated  by  reliable  per- 
sons that  many  young  Brahmins  of  the  more  liberal 
and  intelligent  sort  are  marrying  these  girls  in  spite 
of  their  caste,  preferring  either  to  lose  caste  or  pay  a 
heavy  penalty,  and  secure  wives  who  are  their  equals 
in  intellectual  culture,  rather  than  marry  girls  of 
their  own  high  caste  who  are  little  better  than  chat- 
tering dolls. 

Important  changes  are  also  slowly  going  on 
through  the  influence  of  the  sect  called  the  BrahmS 
Somaj.  This  is  the  theistic  reformed  sect,  now  led  by 
Keshub  Chunder  Sen.  Their  religion  and  doctrines 
are  rather  after  the  kind  of  progressive  Unitarianism. 
These  Brahmos  do  not  believe  in  caste  or  any  of  the 
old  superstitions,  and  are  progressive  in  all  points 
relating  to  morals  and  social  life.  They  do  not  ac 
cept  Christ  as  divine,  although  they  reverence  his 
character  and  teachings. 

The  movement  has  been  very  popular  among  the 
most  intelligent  Baboos;  but  further  than  striking  a 
vigorous  blow  against  idolatry  it  has  hardly  met  the 


Marriage  in  India. 


,87 


expectations  of  Christian  scholars.  Members  of  this 
sect  have  adopted  substantially  Christian  ideas  and 
customs  relating  to  marriage,  thereby  creating,  in 
some  parts  of  the  country  at  least,  quite  a social 
commotion. 

The  following  account  of  a wedding  among  the 
Brahmos  is  from  the  Delhi  Gazette  of  July  7,  1871: 

“A  novel  siglit  was  seen  at  Lucknow  night  before  last.  A 
marriage,  according  to  the  Brahmo  ritual,  was  performed  for 
the  first  time  in  this  city.  More  than  five  hundred  persons  of 
all  ranks  were  present.  Hindoos,  Mohammedans,  and  Chris- 
tians joined  the  wedding  party.  Persons  of  all  creeds  and  color 
were  respectfully  welcomed,  and  every  one  was  pleased  with 
the  urbanity  and  affability  of  the  bride’s  father. 

“Here  we  must  inform  our  European  readers  that  the  cere- 
mony did  not  take  place  in  a temple  or  a church  during  the 
day,  but  at  night  under  the  open  canopy  of  heaven,  at  the  house 
of  the  bride’s  father.  Europeans  sat  in  chairs,  and  the  natives 
sat  on  carpets  in  the  usual  posture. 

“The  place  was  elegantly  decorated  with  garlands  of  flow- 
ers and  creeping  plants.  Usually  in  a native  marriage  there  is 
much  noise  and  confusion;  but  nothing  of  the  kind  was  per- 
ceived on  this  occasion.  The  bridegroom  was  taken  to  a court- 
yard adjoining  the  zenana, — or  apartments  for  the  females, - 
where  also  seats  were  arranged  for  the  spectators. 

“Baboo  Keshub  Cluinder  Sen,  in  his  capacity  of  high 
priest,  dressed  in  dhotce  and  chadar,  sat  on  a raised  platform, 
with  two  small  books  bound  in  vellum  before  him.  On  his  left 
were  placed  different  ai  tides  to  be  presented  by  the  bride’s 
father  to  the  bridegroom.  In  front  of  him  sat  the  latter,  facing 
the  former.  A most  interesting  ceremony  then  commenced. 
Baboo  Keshub  Chunder  made,  in  Bengalee,  a short,  excellent 
prayer  of  thanksgiving,  invoking  the  blessing  of  the  All-merci- 
ful Father.  His  Brahm6  friends  sang  a touching  hymn,  and 
stillness  prevailed  to  such  an  extent  that  even  a pin-fall  could 
be  heard.  The  high-priest  asked  the  bride’s  father  to  take 
permission  of  the  gentlemen  present  to  unite  his  daughter  in 
the  holy  bonds  of  matrimony.  Then  came  the  blushing  bride 
of  about  twelve  years  of  age,  wrapped  from  head  to  foot  in  a 


Women  of  the  Orient. 


tS8 

rich  Benares  Saree,  wearing  a few  jewels  and  looking  lovely. 
She  sat  with  downcast  eyes  on  the  left-hand  side  of  her  father, 
facing  her  intended  husband.  All  eyes  were  fixed  on  them 
and  all  present,  in  their  motionless  attitude,  seemed  to  ask  by 
their  eager  looks,  ‘ Hurry  on,  we  are  getting  impatient  to  observe 
what  will  next  follow.’  Baboo  Pralap  Chunder  Majoomdar, 
the  lecturer  of  Saturday  night,  sat  on  the  left  side  of  the  bride- 
groom, with  a pothee  of  red  leaves  in  his  hand,  assisting  Baboo 
Keshub  Chunder.  He  began  to  read  mantras  in  Sanskrit  and 
Bengalee,  which  was  first  repeated  by  the  bridegroom’s  father, 
and  then  by  the  bridegroom  and  the  bride.  After  presentation 
of  flowers  and  a ling,  the  bridegroom  was  requested  by  the 
bride’s  father  to  marry  his  daughter.  Just  at  this  moment  the 
liigh-priest,  in  his  clear,  sonorous  voice,  asked  both  the  bride 
and  bridegroom  whether  they,  of  their  own  accord,  wished  to 
be  united.  Such  bashfulness  came  over  them,  that  for  a few 
seconds  none  of  them  would  say  any  thing.  Then  an  almost 
inaudible  ‘yes’  was  heard.  Baboo  Keshub  Chunder  prayed  to 
God  to  join  them  inseparably  as  husband  and  wife.  The 
blessing  of  the  Most  High  was  eloquently  invoked,  the  sacred 
knot  was  tied  (with  the  words,  ‘Your  heart  is  mine  and  mine 
is  yours’),  and  the  happy  pair  was  addressed  to  love  and  help 
each  other  in  happiness  and  sorrow.  All  the  Brahmos  present 
then  sang  in  chorus,  praising  God  and  blessing  the  holy  union. 
Our  hearts  thrilled  when  all  the  Brahmos,  with  closed  eyes,  in 
most  humble  and  suppliant  attitude,  prostrated  themselves, 
and,  with  one  voice,  burst  forth,  ‘God’s  love  and  mercy  are  our 
only  treasures  on  earth;  this  is  our  only  help.  He  is  one  and 
indivisible;  peace  and  good-will  among  men.  Amen.' 

“ The  ceremony  ended,  for  a few  minutes  not  a single 
word  was  spoken  ; every  one  felt  the  charm  and  remained 
spell-bound,  transfixed  on  the  ground.  There  was  no  noisy 
applause,  no  clapping  of  hands,  or  any  thing  to  indicate  the  feel- 
ings of  the  company.  The  interest  taken  was  too  deep  to  be 
expressed  by  acclamation.  The  ceremony  occupied  about  an 
hour  and  a half,  and  during  this  time  perfect  order  was  main- 
tained. Then  came  shaking  of  hands  and  congratulations  of 
friends.  The  new  husband  and  wife  joined  the  ladies  who 
were  not  among  the  mixed  assembly.  Bralimfi  ladies,  we 
understand,  have  no  objection  to  appear  before  others;  but  the 
scene  was  too  public,  and  they  did  well,  we  think,  in  not 


Marriage  in  India. 


189 


making  their  appearance.  They  witnessed  every  thing,  how- 
ever, from  behind  the  chicks. 

"The  up-country  gentlemen  manifested  so  much  concern 
in  all  that  went  on  before  them,  that  many  of  them  came  to 
Baboo  Keshub  Clninder,  and  eagerly  requested  him  to  trails 
late  the  ritual  into  Urdoo.  It  would  do  good,  they  said,  and 
seed  by  this  means  may  be  sown,  which  may  bear  noble  frui's 
in  future.  The  company  dispersed  at  about  eleven  P.  M.,  ex- 
tremely pleased  with  all  they  saw  and  heard.” 

The  question  of  marriage  is  the  occasion  of  much 
trouble  among  Christian  missionaries  in  the  Orient, 
as  the  converts  to  Christianity  hardly  have  courage 
enough  to  bear  the  social  disgrace  of  having  their 
girls  grow  up  unmarried.  But  as  the  number  of 
converts  increases  and  young  people  are  being  trained 
up  together  under  the  enlightening  influences  of  the 
Gospel,  heathen  customs  and  superstitions  are  grad- 
ually abandoned,  and  the  pure  and  simple  principles 
of  Christianity  regarding  marriage  are  adopted.  In 
weddings  among  native  Christians  there  is  often  an 
amusing  mixture  of  European  and  Asiatic  customs; 
but  the  religious  observances  of  these  occasions  are 
invariably  according  to  the  usages  of  the  Christian 
Church,  fully  recognizing  the  rights  of  both  parties 
to  the  solemn  transaction.  The  firmness  of  our  mis- 
sionaries upon  this  point  is  productive  of  great  good 
and  worthy  of  all  commendation. 


Chapter  X. 


POLYGAMY  AND  DIVORCE. 

POLYGAMY,  in  one  form  or  another,  has  always 
been  the  bane  of  Oriental  nations;  the  fruitful 
source  of  many  great  evils  peculiar  to  those  nations. 
From  the  days  of  Abraham  until  now,  deceit,  heart- 
burnings, bickerings,  strifes,  jealousies,  intrigues, 
murder,  and  licentiousness  have  followed  in  its  train;- 
true  love  has,  in  its  presence,  given  place  to  sensual 
passion,  and  woman  has  become  the  slave,  rather 
than  the  companion  of  man.  The  word  home,  as 
symbolical  of  confidence,  sympathy,  rest,  happiness, 
and  true  affection,  is  not  found  in  the  vocabulary  of 
polygamous  lands.  Polygamy  is  subversive  of  God’s 
order;  and,  beginning  by  poisoning  the  very  sources 
of  domestic  and  social  prosperity,  its  blighting  influ- 
ences are  felt  and  seen  in  every  department  of 
national  life. 

Polygamy,  wherever  found  and  however  modified, 
is  an  unmitigated  curse.  A Japanese  husband  has 
but  one  legal  wife,  and  yet  so  low  is  the  estimate 
placed  upon  woman,  and  so  numerous  and  trivial 
are  the  reasons  which  justify  legal  divorce,  that  sue 
cessional  polygamy  is  quite  common.  If  the  first 
lawful  wife  presents  her  husband  with  the  children 
he  desires  and  expects,  she  is,  in  the  great  majority 
of  cases,  retained;  but  even  then  her  husband  may, 


Pol  ygamy  and  Divorce. 


191 

if  he  choose,  introduce  one  or  two  or  more  concu- 
bines into  his  family.  Ability  to  support  them  is 
the  only  limit  to  his  personal  gratification  in  this 
particular.  If  the  first  wife  is  childless,  and  is  still 
retained,  an  agreement  is  often  entered  into  by  her- 
self and  husband,  whereby  he  is  permitted  to  bring 
one  or  more  handmaidens  into  the  family,  the  wife 
having  a voice  in  their  selection.  At  this  the  lawful 
wife  is  said  to  feel  no  jealousy,  but  to  regard  it  as  an 
increase  of  her  household  dignity  and  authority, 
since,  nominally  at  least,  she  is  undisputed  mistress 
over  them  all. 

The  middle  and  lower  classes  of  Japan  are  pro- 
tected from  this  scourge  by  their  narrow  means. 
The  great  mass  of  shopkeepers,  artisans,  farmers, 
and  laborers  are  engaged  in  a hand  to  hand  struggle 
with  poverty,  and  any  additions  to  the  household 
beyond  those  which  come  as  the  result  of  regular 
marriage,  are  undesirable,  if  not  impossible.  Yet 
even  among  these,  for  the  reasons  above  given,  suc- 
cessional  polygamy  is  not  uncommon. 

After  consulting  the  very  best  authorities,  I am 
convinced  that  the  actual  proportion  of  men  who 
maintain  more  than  one  wife  is  not  over  eight  per 
cent  of  the  entire  population.  Some  light  is  thrown 
upon  the  practical  workings  of  this  system  among 
the  upper  classes  by  the  following  statement  which 
is  made  by  Mrs.  M.  Pruyn  in  relation  to  a pretty 
Japanese  girl  whom  I saw  in  her  household  at 
Yokohama: 

“‘O’Hatz,’  as  she  is  called,  was  brought  here  by  her  hus- 
band, who  is  a prince  of  high  position,  and,  as  such,  is  entitled 


Women  of  the  Orient. 


i 92 

to  sever;il  wives.  He  is  an  ambitious  man,  and  had  purposed 
going  to  America  to  study  for  three  years,  and  as  she  was  his 
youngest  wife,  and  of  a family  equal  to  his  own  in  rank,  he  took 
a fancy  to  have  her  educated  here,  while  he  went  abroad,  and 
accordingly  made  arrangemeuts  with  us  to  keep  her  for  several 
years.  She  was  a quiet,  timid  little  girl,  just  fifteen  years  old, 
affectionate  and  gentle,  with  very  little  energy  or  mental  power. 
She  gave  us  a fair  illustration  of  the  inert  and  helpless  life  of 
the  women  of  the  higher  classes  in  Japan,  for  whom  there  is 
nothing  more  elevating  than  to  eat,  sleep,  smoke,  and  play  on 
their  musical  instruments.  Brought  into  contact  with  so  much 
that  was  new  and  stimulating,  she  became  quite  a different 
being,  and  we  had  begun  to  have  great  hopes  that  she  would 
develop  into  a woman  of  some  character  and  influence.  But 
these  hopes  were  not  to  be  realized.  Her  husband  became  ill 
just  after  she  came  to  us,  and,  after  several  months  of  sickness, 
was  obliged  to  abandon  the  idea  of  going  to  America.  With 
this  change  in  his  own  plans,  he  seemed  to  lose  all  ambition 
for  her  education,  and  finally,  after  several  intimations  of  his 
purpose,  he  sent  a messenger  to  lake  her  from  us.  It  was  a 
sad  day  for  the  poor  child  when  she  was  compelled  to  leave  us, 
and  as  she  clung  to  us  in  her  tears  and  sorrow,  we  almost  won- 
dered she  could  be  so  unwilling  to  go  to  her  husband  and  her 
home.  It  was  not  till  Miss  Crosby  went,  some  months  after- 
ward, to  visit  her,  that  we  had  any  just  conception  of  the 
misery  of  her  life.  There  we  found  that  the  presence  of  other 
and  more  favored  wives  condemned  our  poor  little  'O'Hatz'  to 
a position  little  better  than  that  of  a slave,  and  that  she  was 
living  in  utter  subjection  to  the  caprice  and  tyranny  of  both 
husband  and  wives.  Oh,  is  not  this  a picture  of  the  condition 
of  women  in  Japan  that  should  stir  up  the  sympathy  of  all  who 
live  in  favored  Christian  lands?" 

In  China  a man  is  allowed  as  many  wives  as  lie 
may  desire  and  can  maintain.  It  is  simply  a question 
of  dollars  and  cents.  Among  the  laboring  classes  it 
is  rare  to  find  more  than  one  woman  to  one  man; 
but  merchants,  government  officials,  and,  in  fact, 
mechanics  and  farmers  in  easy  circumstances,  quite 
commonly  grace  their  establishments  with  one  or 


Pol  ygamy  and  Divorce. 


'93 


more  “inferior  wives,”  as  they  are  called.  These 
are  either  purchased  as  slaves,  or  are  the  daughters 
of  poor  people,  who  are  not  able  to  secure  a more 
desirable  marriage  settlement  for  them.  These  in- 
ferior wives  are  more  than  concubines,  in  the  com- 
mon acceptation,  since  they  have  some  legal  rights, 
and  are  regarded  as  in  the  highest  degree  respectable. 

When  a man  marries  an  inferior  wife,  the  com- 
pensation to  her  parents  is  small.  She  brings  little, 
if  any,  outfit  with  her.  She  is  borne  to  her  hus- 
band’s home  in  a common  black  sedan  chair,  with 
but  little  parade  and  no  public  announcement.  A 
marriage  ceremony  is  always  observed  in  such  a 
case,  elevating  the  woman  to  the  position  of  a wife, 
although  inferior;  but  before  she  and  her  husband 
worship  the  ancestral  tablets  of  the  family  together, 
she  is  required  to  kneel  before  her  husband  and  his 
principal  or  first  wife,  and  worship  them,  vowing  to 
obey  the  first  wife  as  her  mistress.  Thus  consti- 
tuted, the  model  household  is  illustrated  in  the 
Chinese  classics  by  comparing  the  first  wife  to  the 
moon  and  the  inferior  wives  to  the  stars,  both  of 
which,  in  their  appropriate  spheres,  wait  upon  and 
revolve  around  the  husband  as  their  sun. 

Such  an  arrangement  as  this,  although  sanctioned 
by  custom  and  by  the  first  wife,  does  not,  as  a mat- 
ter of  course,  conduce  to  peace  and  harmony  in  the 
family.  This  the  Chinese  very  well  know,  and  they 
have  a proverb  that  “nine  women  out  of  ten  are 
jealous.”  This,  however,  does  not  seem  to  affect 
the  matter  one  way  or  the  other,  and  the  man  who 
is  able  to  support  them,  increases  the  number  of  his 


*94 


Women  of  the  Orient. 


matrimonial  incumbrances  according  to  his  own  will 
and  pleasure.  If  wealthy,  he  will  sometimes  strive 
to  compromise  with  evil  by  providing  a separate  es- 
tablishment for  each  of  his  wives.  If  he  travels 
much  he  usually  takes  one  favorite  wife  with  him ; 
or  if  business  calls  him  regularly  to  several  different 
places,  he  will  support  a wife  and  household  in  each 
of  them. 

Mrs.  Nevius,  of  Ningpo,  relates  that  she  was  dVie 
day  paying  a visit  to  a respectable  Chinese  family 
who  lived  near  her,  when  the  lady  of  the  house,  as 
they  sat  conversing,  informed  her  guest,  with  no  ap- 
parent annoyance  at  the  fact,  that  her  husband  had 
three  wives,  adding,  “I  am  the  chief.”  A younger 
woman  soon  entered  with  tea  and  tiffin.  Pointing  to 
her,  the  hostess  remarked,  “She  is  the  mother  of 
these  children”  — two  nice  little  boys,  who  hung 
about  her  with  as  much  freedom  and  affection  as  if 
she  had  been  their  own  parent.  The  third  wife  was 
absent  with  her  husband,  at  a place  some  distance 
from  Ningpo. 

In  any  case,  however,  a “much  married  man” 
will  usually  realize  more  trouble  than  pleasure  from 
such  mixed  and  unnatural  relations.  The  principal 
or  first  wife  of  a wealthy  Chinaman  is  always  of  the 
small-footed  class,  and  is,  of  necessity,  maintained  as 
a lady.  To  avoid,  as  far  as  possible,  the  evils  of  a 
divided  household,  the  principal  wife  is  the  legal 
mistress  of  the  establishment,  while  the  inferior 
wives  are  practically  maid-servants.  All  the  children 
of  the  household  call  the  principal  wife  mother,  and 
are  governed  by  her.  These  inferior  wives  are 


POL  YGAMY  AND  DIVORCE. 


TVS 


almost  always  of  the  large  - footed  class, 
and  perform  the  labor  of  the  household; 
or,  if  the  husband  be  a farmer,  they  as- 
sist him  in  the  fields. 

Upper  class  fami- 
lies are  strongly  ad- 
verse to  allowing 
their  daughters  to 
occupy  any  but  the 
position  of  first 
wife,  and  never  con- 
sent to  it  except  un- 
der the  most  press- 
ing circum  stances. 

Inferior  wives,  and 
even  the  single 
wives  of  the  poorer 
classes,  are  bo  light 
and  sold,  under  cer- 
tain le^al  restric-  first  wife,  with  small  feet. 

tions,  like  so  many  cattle,  and  often  without  the 
slightest  reference  to  their  personal  wishes  in  the 
matter.  Doolittle  says: 


"Very  poor  families  are  frequently  unable  to  find  reputable 
girls  who  are  willing  to  marry  their  sons,  and  sometimes  they 
are  quite  unable  to  be  at  the  expense  of  buying  a wife,  or  of 
marrying  her  according  to  the  established  customs.  They 
therefore  sometimes  plan  to  purchase  the  wife  of  a living  man, 
who  may  desire,  for  some  reason  which  to  his  mind  is  a justi- 
fication of  the  act,  to  sell  her.  The  price  paid  for  such  a wife 
is  much  less  than  it  would  be  necessary  to  pay  for  a girl  or  a 
female  slave,  and  the  expense  of  the  marriage  festivities  would 
also  be  much  less  than  in  case  of  marrying  a reputable  girl 
The  purchaser  of  a living  man’s  wife  must  receive  from  him  a 


Women  of  the  Orient. 


196 

hill  of  sale,  staling  that  she  is  sold  by  him  to  be  the  wife  of  the 
buyer.  The  woman  must  be  willing  to  be  thus  disposed  of 
She  is  conveyed  in  a common  black  sedan  to  her  purchaser’s 
lesidence.  where  she  and  he  worship  heaven  and  earth  and 
the  ancestral  tablets  of  his  family,  and  each  other,  in  much  the 
usual  manner  as  on  other  wedding  occasions,  and  his  friends 
and  relatives  are  invited  to  a feast.  The  custom  of  marrying 
the  wife  of  a living  man  is  not  very  common,  and  is  prac- 
ticed oflener  in  country  places  than  in  cities.  The  Chinese 
use  the  same  terms  to  indicate  the  sale  and  the  purchase 
of  children  and  wives  that  they  use  when  speaking  of  the 
sale  and  purchase  of  land  or  cattle,  or  any  description  of 
property.” 

The  whole  system  of  polygamy  in  China  evi- 
dently has  its  origin  in  the  universal  desire  for  male 
children  to  perpetuate  a man’s  name  and  to  burn 
incense  before  his  tablet  after  death;  which  involves 
the  fact,  already  referred  to  at  some  length,  thaf 
female  children  are  of  no  value  or  importance;  a 
curse  rather  than  a blessing — an  imposition  upon 
the  dignity  and  prosperity  of  the  family.  Accord- 
ing to  the  Chinese  philosopher  Mencius,  “there  are 
three  kinds  of  filial  impiety,  the  greatest  of  which  is 
to  be  without  male  descendants.”  And  thus  from 
its  inception  to  its  hideous  maturity,  polygamy  is 
a burning  insult  to  woman,  degrading  and  enslav- 
ing where  Christian  marriage  would  elevate  and 
bless  her. 

There  are  the  best  of  reasons  for  believ  ing  that 
polygamy,  as  an  institution,  was  unknown  in  India 
in  the  ancient  Vedic  times,  and  that  it  was  intro- 
duced about  the  time  of  the  earliest  Moslem  inva- 
sions. Polygamy  is  not  sanctioned  by  the  earliest 
sacred  writings  of  the  Hindoos,  but,  on  the  con- 
trary, is  condemned  by  such  passages  as  the  follow- 


Polygamy  and  Divorce. 


197 


ing:  “Man  is  strength — woman  is  beauty;  man  is 
courage — woman  is  prudence;  man  is  strength  and 
woman  is  wisdom;  and  where  there  is  one  man  lov- 
ing one  woman,  and  one  woman  loving  one  man, 
in  that  house  the  very  angels  love  to  come  and  sit 
and  sing.” 

The  Hindoo  legend  which  gives  an  account  of 
the  creation  of  man  and  his  one  female  companion 
certainly  gives  no  countenance  to  polygamy.  This 
legend,  which  I will  take  the  liberty  to  abridge  and 
simplify  somewhat,  is  substantially  as  follows: 

“When  the  Supreme  Brahma  made  man  and  woman,  he 
thought  of  them  both  at  the  same  time;  and  he  created  them 
both  at  the  same  time.  He  placed  them  upon  the  beautiful 
island  of  Ceylon.  Encouraged  by  their  attractive  surround- 
ings, and  each  delighted  with  the  other’s  perfection  of  loveli- 
ness in  body  and  mind,  they  soon  became  ardent  admirers  of 
each  other;  for  the  Supreme  Brahma  had  already  decreed  that 
love  should  always  precede  marriage.  By  mutual  glad  con- 
sent they  became  husband  and  wife  together.  The  god  then 
said  to  them:  ‘You  must  never  leave  this  island.’  For  a time 
‘all  went  merry  as  a marriage  bell;’  but  finally,  in  his  extended 
walks  about  the  island,  the  man  discovered  a narrow  strip  of 
land  which  connected  the  island  with  the  main  shore  of  the 
Indian  peninsula.  His  brief  sight  of  the  newly  discovered 
country  fairly  bewitched  him;  such  mountains,  such  hills,  such 
valleys,  such  flowers  and  fruits,  such  unlimited  room  for  enjoy- 
ment and  increase  of  knowledge  he  had  never  before  con- 
ceived of.  He  hastened  back  to  his  wife,  and,  after  consulting 
together,  she  at  first  trying  hard  to  discourage  him  in  the  under- 
taking, they  deliberately  concluded  to  disregard  the  command 
of  their  creator,  and  to  hasten  to  take  up  their  abode  in  the 
coveted  paradise.  The  man,  being  very  considerate  of  the 
woman,  who  was  the  weaker  of  the  two,  took  her  upon  his 
back,  and  carefully  made  his  way  across  the  extremely  narrow 
isthmus.  But  just  as  they  reached  the  main  land,  the  illusion 
which,  from  the  very  moment  of  their  discovery,  a.'  evil  spirit 


198 


Women  of  the  Orient. 


had  been  permitted  to  cast  before  their  eyes,  was  suddenly  dis- 
pelled, and  they  saw  nothing  but  the  sand,  and  rocks  of  a great 
desert.  They  turned  to  go  back,  but  the  path  they  had  just 
traced  had  disappeared,  and  they  were  effectually  shut  out 
from  their  beautiful  island,  which  had  been  to  them  a home  of 
so  much  joy  and  peace. 

“At  this  point  the  Supreme  Brahma  made  his  appearance, 
and  proceeded  to  pronounce  a curse  upon  them  both,  when  the 
man  stepped  forth  like  a brave  husband  as  he  was,  and  cried 
out  to  the  deity:  ‘The  woman  was  not  to  blame,  it  was  wholly 
my  fault;  punish  me  according  to  thy  supreme  pleasure,  but,  I 
pray  thee,  do  not  punish  her!’  Pleased  with  his  devotion  and 
honesty,  the  god  was  about  to  grant  his  request,  when  the 
woman  rushed  frantically  to  embrace  his  feet,  and  said:  ‘Spare 
him,  spare  my  husband,  because  I love  him  !’  And  the  Su- 
preme Brahma  graciously  spared  them  both.” 

Even  Menu,  whose  institutes  have  clone  more  to 
drag  woman  down  to  her  present  degraded  state 
than  all  other  Hindoo  sacred  writings  combined, 
says,  when  first  speaking  of  the  marriage  relation : 
“The  right-minded  man  should  have  but  one  wife, 
as  the  virtuous  woman  should  have  but  one  hus- 
band.” But  from  these  earlier  and  purer  ideas  the 
Hindoos  have  been  gradually  led,  by  the  almost 
unlimited  license  of  Menu’s  subsequent  writings,  and 
by  various  social  influences,  aside  from  the  pres- 
ence of  the  polygamous  Mohammedans,  to  the  unre- 
strained practice  of  this  great  crime  against  nature. 

In  India,  among  the  Hindoos,  a man  has  a right 
to  become  a polygamist  if  he  choose;  and  the  possi 
bility,  to  say  the  least,  of  being  superseded  by  an- 
other hangs  like  a dark  cloud  over  every  Hindoo 
wife,  no  matter  how  faithful  she  may  have  been  to 
her  husband,  no  matter  how  long  she  may  have 
served  him,  obeyed  him,  and  provided  for  his  domes- 


Pol  ygamy  and  Divorce. 


>99 


tic  wants.  Through  long  years  of  association  she 
may  possibly  have  become  tenderly  attached  to  him, 
but  at  no  time  is  she  absolutely  secure  in  her  hus- 
band’s affections.  The  code  of  Menu  gives  abundant 
license  to  a husband  in  the  following  words: 

“A  wife  who  drinks  any  spirituous  liquors,  who  acts  immor- 
ally, who  shows  hatred  to  her  lord,  who  is  incurably  diseased, 
who  is  mischievous,  who  wastes  his  property,  may  at  all  times 
be  superseded  by  another  wife;  a barren  wife  may  be  super- 
seded by  another  in  the  eighth  year;  she  whose  children  are 
' all  dead,  in  the  tenth;  she  who  brings  forth  only  daughters,  in 
the  eleventh;  she  who  speaks  unkindly,  without  delay;  but  she 
who,  though  afflicted  with  illness,  is  beloved  and  virtuous,  must 
never  be  disgraced,  though  she  may  be  superseded  by  another 
wife  with  her  own  consent.” 

So  flexible  is  the  law,  and  so  selfish  is  its  sole 
interpreter,  the  husband,  that  a Hindoo  woman  lives 
in  a constant  state  of  uncertainty,  knowing  that  to- 
morrow may  find  her  second  where  hitherto  she  has 
been  first,  or,  perhaps,  wandering,  a forsaken  outcast, 
unpitied  and  unloved. 

When,  however,  we  take  into  consideration  the 
vast  population  of  the  country,  we  can  not  say  that 
polygamy  is  very  common  among  the  Hindoos. 
Those  best  informed  are  of  the  opinion  that  not 
more  than  one  man  in  a thousand  has  more  than  one 
wife.  This  proportion,  I am  convinced,  will  hold 
good  even  among  the  wealthy,  if  we  except  the 
Rajahs,  or  princes,  who  will  usually  have  from  ten 
to  one  hundred,  or  more,  ladies  in  their  zenanas, 
regarding  the  custom  as  not  only  a proper  personal 
gratification,  but  as  an  exhibition  of  their  wealth  and 
splendor.  A failure  on  the  part  of  the  first  wife  to 


200 


IV OMEN  OF  THE  ORIENT. 


present  her  husband  with  male  children  is  the  usual 
reason  alleged  by  a Hindoo  for  taking  to  his  home  a 
second  wife;  and  this  second  wife  is  often  taken  with 
the  consent  and  even  at  the  request  of  the  first  wife. 

In  a family  where  there  are  several  wives,  all  are 
ladies,  and  not  servants;  hence  subordination  is  not 
so  easily  secured  as  in  a Chinese  household,  where 
the  line  of  distinction  is  so  plainly  drawn;  still 
Hindoo  law  provides  that  the  first  married  remains, 
nominally  at  least,  the  mistress  of  the  family;  and 
whatever  may  be  the  actual  state  of  affairs,  theoret- 
ically she  is  supposed  to  watch  over  and  instruct  the 
other  wives  like  a mother  or  an  elder  sister.  Prac- 
tically, however,  in  a Hindoo  zenana,  the  reigning 
favorite  is  the  mistress  for  the  time  being,  and  the 
others  must  submit  with  more  or  less  grace  accord- 
ing to  the  circumstances. 

The  Friend  of  India  for  July,  1875,  has  the  fol- 
lowing interesting  statement  of  a custom  connected 
with  polygamy,  as  practiced  among  the  Hindoos: 

“The  custom  among  Brahmins,  still  acted  up  to,  that  under 
certain  circumstances  men  must  marry  plants,  is  curious.  If  a 
Brahmin  is  desirous  of  taking  to  himself  a third  wife,  he  goes 
through  the  marriage  ceremony  correctly,  but  abbreviated  in 
details,  with  a yekke  gida  ( Aristolochia  indica).  This  is  looked 
upon  as  the  third  marriage;  after  the  ceremony  has  been  com- 
pleted, the  yekke  gida  is  cut  down  and  burned.  The  man  is 
now  free,  without  fear  of  evil  consequences,  to  wed  the  woman 
who  is  nominally  his  fourth  wife.  This  custom  owes  its  origin 
not  to  tree-worship,  but  to  the  belief  that  the  number  three  is  an 
mlucky  one.  By  burning  the  third  wife  all  bad  luck  is  averted. 
It  sometimes  happens  that  the  elder  brother,  not  having  come 
across  a suitable  wife,  is  still  unmarried  when  the  younger 
brother  wishes  to  get  married.  Before  the  younger  can  do  so, 
however,  the  elder  goes  through  the  ceremony  of  marriage  with 


Polygamy  and  Divorce. 


201 


a plantain-tree,  which  is  afterwards  cut  down,  and  the  younger 
is  then  free  to  wed.  The  privileges  of  chewing  betel-nut,  wear- 
ing flowers  in  the  hair,  using  sandal-wood  paste  on  the  body, 
and  tying  up  the  cloth  behind  in  a particular  manner  are  con- 
fined to  married  men  only.  By  going  through  the  ceremony  of 
marriage  with  a plantain-tree  the  unfortunate  bachelor  who  can 
not  get  a wife  is  entitled  to  exercise  all  the  coveted  privileges.” 

There  are,  among  high-caste  Hindoos,  some 
strange  customs  in  connection  with  marriage  which 
are  not  only  cruelly  unjust  to  the  girl,  but  at  the 
same  time  must  outrage  every  sense  of  decency  even 
in  a thoughtful  polygamist.  Among  these  is  the 
license  allowed  to  a Kulin  Brahmin.  A Kulin  be- 
longs to  the  very  highest  rank  among  the  Brahmins 
or  priests  of  the  land;  and  no  matter  what  his  sin:, 
and  imperfections,  he  is  regarded  as,  in  one  sense, 
a divine  being,  and  to  be  connected  with  him  in 
any  way  is  considered  a very  high  honor.  A low- 
caste  man  thinks  himself  and  all  his  family  fortunate 
if  a Kulin  even  condescend  to  strike  him  for  some 
offense,  real  or  imaginary.  These  Kulins  are  often 
very  poor,  and  depend  for  their  support,  in  the  vag- 
abond life  they  lead,  upon  the  rich,  who  are  glad  to 
purchase  their  favor.  A Kulin  is  permitted  to 
marry  as  many  wives  as  he  desires,  living  with  each 
one  as  long  or  as  short  a time  as  he  may  elect.  He 
pays  nothing,  either  in  money  or  presents,  for  his 
bride,  but,  on  the  contrary,  receives  from  her  father 
a large  sum  as  compensation  for  the  high  honor 
conferred  by  the  alliance.  The  bride,  in  such  a 
case,  remains  in  her  father’s  household,  her  noble 
husband  coming  and  going  at  his  own  sweet  will. 
A Kulin  with  whom  I conversed  in  Benares  was 


202 


Women  of  the  Orient. 


said  to  have  fifty  wives,  some  of  whom  he  had  never 
seen  but  once,  and  none  of  whom  he  supported. 
His  conduct — which  my  Christian  notions  led  me 
vehemently  to  denounce — was  as  stoutly  defended 
by  his  satellites  on  the  ground  of  his  sacred  char- 
acter, and  the  blessings  secured  to  his  numerous 
wives,  both  in  this  life  and  the  future  life,  through 
such  a holy  alliance.  Terrible  as  the  fact  may  seem, 
this  is  a common  custom ; and  when  such  a man  dies, 
all  his  wives  (and  some  of  them  are  mere  girls)  must 
be  regarded  as  widows,  and  ever  after  suffer  the  slights 
and  abuse  attendant  upon  such  a lonely  condition. 

Miss  Lathrop,  of  Calcutta,  gives  an  illustrative 
incident : 

"I  have  been  much  interested  lately  in  a young  Bralunin 
girl,  who  has  been  obliged  lo  go  to  the  hospital  for  an  opera- 
tion. This  poor  girl  is  one  of  the  numerous  wives  of  a Kulin 
Brahmin.  She  does  not  know  where  her  husband  is;  in  fact, 
she  has  seen  him  but  a few  times,  and  he  has  never  done  any 
thing  for  her  support.  Now  her  father  and  mother  are  dead, 
and  she  is  obliged  lo  cook  in  wealthy  families.  Brahmin 
cooks  are  always  in  great  demand  among  Hindoos,  as  all  castes 
can  eat  the  food  they  prepare;  but  for  a young  girl,  this  is  a 
very  dangerous  position  to  be  in.  She  is  anxious  to  learn,  and 
is  much  interested  in  the  books  read  to  her,  ‘The  Old,  Old 
Story,’  and  ' Come  to  Jesus.’  I have  sent  her  some  books  to 
begin  learning,  and  when  she  comes  out  from  the  hospital,  I 
hope  we  may  do  something  more  for  her.  This  horrid  system 
of  allowing  an  old  man  to  marry  a great  number  of  young  girls, 
and  then  leave  them  virtually  to  a condition  of  widowhood, 
leads  to  an  almost  endless  amount  of  sin  and  misery.” 

Miss  Caddy,  of  Allahabad,  relates  the  following: 

“ Kaminee,  one  of  my  pupils  who  was  removed  from  our 
school,  but  continued  lessons  at  her  home,  where  I also  taught 
her  mother,  has  at  last  been  married.  The  bridegroom  is  quite 
a young  man,  a Kulin,  and  since  the  ceremony  has  taken 


Pol  ygamy  and  Divorce. 


203 


place,  1I1  e y do  not  find  him  as  satisfactory  as  they  had  ex- 
pected. This  is  frequently  the  case,  especially  when  one  of  the 
party  comes  from  a distance,  when  it  is  impossible  for  them  to 
know  much  of  each  other.  Kaminee  was  getting  to  be  such  a 
big  girl  that  they  were  in  despair  of  finding  a husband  for  her, 
her  mother  telling  me  that  if  she  were  not  married  this  year 
they  would  lose  their  caste!  So  the  uncle  came  down  all  the 
way  from  Lahore  and  went  to  Calcutta,  where  he  found  this 
young  man,  who  was  willing  to  marry  on  condition  that  his 
family  gave  nothing  to  the  bride,  all  the  expenses  of  the  wed- 
ding to  be  borne  by  Kaminee’s  family,  and  the  bridegroom  to 
receive  a present  of  one  thousand  rupees.  All  that  Kaminee’s 
father  required  of  him  was,  that  he  should  live  with  them 
and  study  law.  Now  that  the  ceremony  is  over,  he  refuses 
either  to  remain  or  to  study;  but  demands  his  money,  so  that 
he  can  return  to  Calcutta  immediately.  He  is  an  unprincipled 
young  man,  and  addicted  to  drink.  This  is  very  sad  for  poor 
Kaminee;  but  as  it  can  not  be  supposed  that  the  child  loves 
him,  we  hope  that  she  will  be  content  to  remain  with  her  par- 
ents. It  is  indeed  a great  blessing  that  she  can  remain  with 
them  and  is  not  obliged  to  go  and  live  with  her  mother-in-law, 
where  she  would  probably  be  subjected  to  ill-treatment  from 
her  husband  and  his  mother. 

“Although  I visited  the  house  frequently  during  the  prep- 
arations for  the  marriage,  and  even  while  the  ceremony  lasted, 
Kaminee  was,  of  course,  too  much  occupied  with  what  was 
going  on  to  care  to  listen  to  any  religious  instruction,  so  I did 
not  urge  it  upon  her.  Since  her  marriage,  however,  she  has 
been  reading  again.  One  day  her  mother  and  grandmother 
both  being  out,  I had  a long  conversation  with  her.  I sought 
to  ascertain,  if  possible,  what  impression  all  the  recent  gayeties 
had  made  upon  her  mind,  and  to  place  before  her  the  duties 
and  responsibilities  of  life,  telling  her  that  in  her  own  strength 
she  would  be  unable  to  meet  those  responsibilities;  but  that 
Jesus  was  willing  to  be  her  Savior  and  friend  if  she  would  ac- 
cept him  as  such.  She  seemed  much  impressed  with  the  con- 
versation. Let  us  pray  earnestly  that  she  may  indeed  be  led 
to  accept  Christ,  and  to  cast  all  her  burdens  upon  him.” 

The  daughters  of  these  Kulins  often  remain 
unmarried,  for  they  are  not  permitted  to  marry  into 


Women  of  the  Orient. 


^04 

a lower  caste,  and  the  father  rarely  has  money 
enough  to  marry  them  properly  in  their  own  caste. 
A short  time  before  my  visit  to  Calcutta  an  aged 
Kulin  was  carried  by  his  relatives  to  the  bank  of  the 
Ganges  to  die.  There  was  in  the  neighborhood  a 
young  Kulin  girl,  who  up  to  that  time  had  re- 
mained unmarried.  Her  relatives  thought  this  a 
favorable  time  to  wipe  out  their  disgrace,  so,  accord- 
ing to  my  friend  who  related  the  incident,  they 
actually  married  the  child  to  the  dying  priest. 
Shortly  after  the  old  man  expired,  and  the  little  crea- 
ture was  condemned  henceforth  to  be  known  as  his 
widow,  and  to  suffer  all  the  pain  and  privation  of 
that  saddest  of  all  conditions. 

Among  the  Mohammedans  polygamy  is  allowed, 
although  restricted  by  the  Koran  to  four  wives,  ex- 
cept in  the  case  of  a king,  who  is  allowed  eight.  In 
India  the  Mohammedans  quite  generally  use  their 
license  in  this  particular ; the  more  wealthy  mer- 
chants and  the  Nawabs,  or  princes,  recognizing  no 
law  in  the  matter,  limit  the  size  of  their  harems 
only  by  the  length  of  their  purses.  In  Syria  and 
Turkey  polygamy  is  said  to  be  restricted  to  a few, 
such  as  very  wealthy  merchants,  officers  of  the  gov- 
ernment, lawyers,  and  the  priests.  The  households 
of  princes  and  all  of  royal  blood  are  usually  very 
large,  and,  if  common  report  is  correct,  very  select. 
Taking  Dr.  Henry  J.  Van  Lennep  as  authority: 

“A  Mohammedan  sovereign  is  usually  a fine-looking  man, 
the  custom  having  long  prevailed  of  introducing  into  the  royal 
harem  none  but  slaves  bought  with  money,  whose  chief  recom- 
mendation consists  in  their  personal  attractions.  The  sovereign 
never  allies  himself  by  marriage  either  with  his  subjects  or 


Polygamy  and  Divorce. 


205 


with  neighboring  princes.  We  were  told  by  an  eminent 
English  artist  engaged  upon  a portrait  of  the  late  sultan  Ab- 
dool  Mejid,  that  he  had  never  seen  so  fine  a mouth;  to  use  his 
own  expression,  it  was  a perfect  ‘Cupid's  bow.’  These  princes 
usually  look  somewhat  effeminate;  for  they  no  longer  lead 
their  armies,  and  resign  the  reins  of  government  mostly  to  a 
grand  vizier  and  other  officers  of  state.’-* 

Notwithstanding  all  statements  to  the  contrary, 
it  is  certain  that  in  all  Mohammedan  countries  where 
the  harem  system  is  in  operation  slavery,  as  a do- 
mestic institution,  still  exists.  This  is  true  even  in 
Egypt,  where  such  an  ado  has  been  made  of  late 
over  the  suppression  of  the  slave  trade.  According 
to  reliable  dispatches,  the  wives  and  concubines  uf 
Mofettish — some  three  hundred  in  number — were 
sold  at  auction  in  Cairo  in  December,  1876,  while,  at 
the  same  time,  the  Khedive  was  professing  to  put 
forth  every  possible  effort  to  destroy  the  slave-trade 
in  the  Red  Sea.  It  is  well  understood  that  the  finan- 
cial embarrassments  of  the  Khedive  himself  are 
largely  owing  to  the  expense  of  his  unusually  exten- 
sive harems.  An  English  official  in  Cairo  states  that 
for  two  female  slaves  alone,  purchased  recently  at 
Constantinople  from  the  chief  eunuch  of  the  Sultan, 
the  Khedive  paid  no  less  than  £30,000.  “Of  course,” 
says  the  writer,  “they  were  the  most  beautiful  of 
houris — in  fact,  so  much  so  as  to  have  aroused  the 
jealousy  of  the  other  inmates  to  an  extent  which  at 
last  compelled  their  proprietor  to  send  them  away.” 

The  evil  effects  of  polygamy,  and  the  troubles 
among  wives  and  children  which  it  originates,  are 
faithfully  described  in  Gen.  xxx,  I— 1 5 ; 1 Sam.  i,  6-8; 


* Bible  Lands,  page  644. 


206 


Women  of  the  Orient. 


and  Gen.  xxxvii,  18-24;  and  what  was  true  of  this 
vile  institution  in  patriarchal  times  (an  institution 
which  was  not  sanctioned  but  condemned  by  the 
sacred  law  and  the  inspired  writers  who  gave  us  such 
a faithful  picture  of  its  abominations)  is  true  of  it 
now,  and  even  tenfold  more.  Rather  than  tending 
to  prevent  licentiousness,  as  some  will  argue,  I am 
free  to  state,  not  only  as  the  result  of  my  own  ob- 
servation, but  on  the  authority  of  many  who  are  in 
the  highest  degree  competent  to  give  reliable  infor- 
mation upon  the  subject,  that  nowhere  do  the  crimes 
spoken  of  in  Romans  i,  29-32  prevail  so  generally  as 
in  polygamous  countries;  and  especially  among  those 
who  possess  the  most  populous  harems. 

Miss  Thoburn,  of  Lucknow,  India,  once  over- 
heard a conversation  something  like  the  following, 
between  two  Mohammedan  ladies  who  met  at  her 

house:  “ ‘You  are  Moonshee ’s  wife?’  ‘Yes.’ 

‘ He  has  another  w ife,  hasn't  he  ?’  This  was  answered 
by  a nod  and  a frown.  ‘ Which  does  the  Moonshee 
like  best?’  ‘He  don’t  care  any  thing  for  me  now!’ 
‘Of  course  you  quarrel  with  her?’  ‘Yes,  every  day.’ 
‘Is  she  handsome?’  ‘She  is  cross-eyed  and  ugly  as 
a buffalo.’  At  this  they  both  laughed  heartily.” 

The  Parsees  (or  descendants  of  the  ancient  Per 
sians,  who  are  numerous  in  ar.d  about  Bombay, 
India)  are  permitted  by  their  sacred  law  to  have  two 
wives  when  the  first  wife  is  childless,  and  at  the  same 
time  is  willing  to  divide  her  own  authority  and  her 
husband’s  affection  with  another. 

In  the  island  of  Ceylon  and  among  the  Himalaya 
Mountains  of  India,  polyandria  is  still  practiced,  I am 


Polygamy  and  Divorce. 


10~l 


told,  to  a limited  extent.  Several  men  become  the 
husbands  of  one  wife,  she  distributing  her  time  be- 
tween them  accordinsf'-fo  the  amount  which  they 
severally  contribute  fofc  her  support.  This  seems  a 
shocking  state  of  affairs,  and  yet  is  really  no  worse 
than  the  harem  system  whereby  one  man  is  per- 
mitted to  gather  about  him  as  many  wives  as  he  can 
support.  This  is  indeed  a very  poor  rule,  but  it  cer- 
tainly can  work  both  ways.  The  reasons  assigned 
by  the  natives,  for  this  seemingly  barbarous  custom 
are  the  poverty  of  those  who  adopt  it  and  the  scarcity 
of  women  in  such  sections,  since  all  the  prettiest  and 
best  girls  are  sold  at  highly  remunerative  prices  for 
the  zenanas  of  the  Ganges  Valley. 

DIVORCE. 

As  might  well  be  expected,  where  the  will  of  the 
husband  is  almost  the  only  law,  divorce  is  a very 
easy  and  a very  common  transaction  throughout  the 
Orient.  Indeed,  the  Asiatics  are  formidable  rivals  of 
the  very  high  reputation  which  some  of  our  own 
Western  States  enjoy  in  this  particular. 

In  China  and  Japan  the  husband  has  virtually  an 
unlimited  power  of  divorce.  According  to  the  law, 
in  both  these  countries,  a husband  may  put  away  his 
wife  for  any  one  of  the  following  seven  reasons: 
i.  If  she  be  disobedient  to  her  parents-in-law.  2.  If 
she  be  barren.  3.  If  she  be  lewd  or  licentious. 
4.  If  she  be  jealous.  5.  If  she  have  a loathsome  or 
contagious  disease.  6.  If  she  steal.  7.  If  she  talk  too 
much.  And,  as  the  husband  is  the  sole  judge  in  the 
matter,  these  seven  reasons  may  be  made  to  cover 


2o8 


Women  of  the  Orient. 


every  case  which  his  desire  or  his  caprice  may  orig- 
inate. If  all  the  others  fail  him,  still  the  last  rea- 
son— loquacity — is  always  at  hand,  and,  of  course,  is 
the  one  most  frequently  resorted  to.  For  the  poor 
wife  there  is  no  redress ; she  must  simply  obey  in  this 
as  in  all  things,  and  bow  to  the  will  of  her  lord  and 
master.  In  some  cases  the  law  fixes  the  amount  of 
alimony  to  be  paid  the  divorced  wife,  while  in  others 
(such,  especially,  as  barrenness  and  adultery),  she  has 
no  legal  claim  to  any  kind  of  maintenance. 

Under  no  circumstances,  upon  no  plea  whatever, 
can  a wife,  in  either  China  or  Japan  or  among  the 
Hindoos  of  India,  demand  a separation  from  her 
husband;  no  matter  what  may  be  his  sins,  such  an 
idea  is  regarded  as  simply  preposterous.  In  Japan, 
at  least,  adultery  on  the  part  of  the  wife  is  punish- 
able with  death,  but  is  regarded  as  entirely  excusable 
if  committed  by  the  husband.  There  is  a show  of 
consideration  in  a law,  both  of  Japan  and  China, 
which  renders  all  the  seven  reasons  for  divorce  null 
and  void  in  case  the  parents  of  the  wife  are  not  alive 
to  receive  her  back  again. 

“ There  are  two  other  things,  either  of  which,  except  in 
the  most  aggravating  cases,  will  prevent,  according  to  theory,  a 
divorce  of  the  wife  by  her  husband.  These  are,  first,  if  she  has 
lived  with  him  and  served  his  father  and  mother  until  they  are 
both  dead;  second,  if  he  has  become  rich  and  honored  with 
office  under  the  government  since  their  marriage,  at  the  time 
of  marriage  he  being  poor  and  not  in  the  enjoyment  of  offi- 
cial trust."* 

But,  like  many  other  things  touching  morals  and 
social  justice  in  China,  and  which  look  so  well  on 


3 Doolittle,  Vol.  I,  page  107. 


Polygamy  and  Divorce 


209 


paper,  these  rules  are  more  theoretical  than  practical, 
and  seldom  stand  in  the  way  of  an  evil-minded  hus- 
band who  has  determined  to  thrust  out  his  wife  and 
to  fill  her  place  with  another  more  to  his  fancy. 

In  any  case,  a husband  must  give  his  wife  a bill 
of  divorcement.  This  he  may  or  may  not  give  in 
presence  of  a magistrate,  as  he  chooses.  Usually  it 
is  written  in  the  presence  of  the  parents  or  other  near 
relatives  of  the  wife. 

Among  the  Hindoos  absolute  divorce,  to  say  the 
least,  is  not  common.  The  author  of  the  “Land  of 
the  White  Elephant’’  tells  us  that 

" Marriage  among  the  Burmese  is  a most  peculiar  institu- 
tion, and  the  marriage-knot  is  very  easily  undone.  If  two 
persons  are  tired  of  each  other's  society,  they  dissolve  part- 
nership in  the  following  simple  and  touching,  but  conclu- 
sive manner:  They  respectively  light  two  candles,  and,  shut- 
ting up  their  hut,  sit  down  and  wait  quietly  until  they  are 
burned  out.  The  one  whose  candle  burns  out  first,  gets  up  at 
once  and  leaves  the  house  forever,  talcing  nothing  but  the 
clothes  he  or  she  may  have  on  at  the  time — all  else  then  be- 
comes the  property  of  the  other  party.” 

Among  Mohammedans  divorces  are  common,  and 
a husband  may  put  away  his  wife  at  will,  provided 
he  pay  her  alimony,  except  in  cases  where  none  is 
allowed.  Since  adultery  is  a crime  punishable  with 
death,  when  detected,  the  usual  reasons  assigned  for 
divorce  are  bad  temper  or  extravagance  in  the  wife. 
In  case  a husband  is  guilty  of  cruel  treatment,  or 
neglect,  a wife  may  apply  for  a divorce,  in  which 
case  the  husband  is  not  required  to  grant  her  ali- 
mony, but  she  must  go  forth,  even  when  judgment 
is  in  her  favor  (which  is  a rare  case),  portionless  and 


2 10 


Women  of  the  Orient. 


penniless.  Often  a villainous  Moslem  will  first  dispose 
of  all  the  property  his  wife  has  brought  him,  and  then 
treat  her  so  badly  that  she  is  forced  to  resort  to  the 
courts  for  deliverance;  and  this' process  he  will  re- 
peat again  and  again  for  a score  of  times  or  more, 
thus  making  quite  a speculation,  and  living  like  a 
gentleman  on  the  profits  of  his  matrimonial  ventures. 
Dr.  Thompson  told  me  of  one  Mohammedan  near 
Beyroot  who  had  been  married,  in  this  way,  to  thirty 
women. 

It  is  common,  in  Syria  at  least,  for  a divorced 
woman  to  become  the  wife  of  another  man,  while  in 
every  Oriental  land  the  husband  who,  by  death  or  in 
any  other  way,  loses  a wife  takes  another  just  as 
soon  as  the  proper  arrangements  can  be  made.  The 
Koran  says:  “You  may  divorce  your  wives  twice, 
and  take  them  back  again  ; but  if  the  husband  divorce 
her  a third  time,  it  is  not  lawful  for  him  to  take  her 
again  until  she  shall  have  been  actually  married  to 
another  husband,  and  then  divorced  by  him.”  Dr. 
Jessup  testifies: 

“ I have  known  cases  where  the  husband,  in  a fit  of  pas- 
sion, has  divorced  his  wife  the  third  time,  and,  in  order  to  get 
her  back  again,  has  hired  another  man  to  marry  her  and  then 
divorce  her.  A rich  Effendi  of  my  acquaintance  had  divorced 
his  wife  the  third  time,  and  wishing  to  remarry  her,  hired  a 
poor  man  to  marry  her  for  a consideration  of  seven  hundred 
piastres.  He  took  the  wife  and  the  money,  and  the  next  day 
refused  to  give  her  up  for  less  than  five  thousand  piastres, 
which  the  Efifendi  was  obliged  to  pay,  as  the  woman  had  Ire- 
come  the  lawful  and  wedded  wife  of  the  poor  man.’’* 

When  the  Sultan,  or  any  other  Mohammedan 
ruler,  wishes  to  dispose  of  a wife  or  concubine  of 


* “Women  of  the  Arabs,”  page  14. 


Polygamy  and  Divorce. 


2 I I 

whom  lie  has  become  weary,  the  common  method 
is  to  provide  her  with  a proper  dowry,  and  then 
marry  her  off  to  some  favored  courtier,  who,  distaste- 
ful as  the  arrangement  may  be  to  him,  must  cheer- 
fully acquiesce,  and  is  regarded  by  all  his  friends  as 
highly  honored  by  the  distinction.  An  American 
officer  in  the  employ  of  the  Khedive  of  Egypt,  says: 

“In  one  case  which  came  to  my  knowledge,  an  officer  in 
the  Egyptian  army  who  had  been  honored  by  the  hand  of  one 
of  the  Khedive’s  cast-off  favorites,  on  seeing  his  bride  for  the 
first  time  after  the  wedding,  found  her  so  unattractive  that  he 
refused  to  live  with  her,  and  persisted  in  his  determination,  al- 
though warned  of  the  displeasure  which  he  would  incur  in  high 
quarters.  The  sequel  lo  the  story  is  equally  instructive,  and 
throws  much  light  on  Oriental  habits  and  customs.  The  hus- 
band was  appointed  the  ' wakil'  or  deputy  of  the  governor  of 
a town  far  away  in  the  interior,  and  during  the  absence  of  his 
chief  on  a campaign,  had  occasion  to  open  the  government 
dispatches,  among  which  were  instructions  to  the  effect  that  he 
was  himself  to  be  put  out  of  the  way,  either  by  poisoned  coffee 
or  other  means.  The  officer,  as  in  duty  bound,  acknowledged 
the  receipt  of  the  letter  intended  for  his  superior,  merely  add- 
ing that  during  the  hitter’s  absence  the  request  it  contained 
could  not  be  complied  with  without  detriment  to  the  public 
service,  but  that  upon  his  return  every  thing  should  be  done  as 
directed.  In  the  meanwhile  I believe  the  gentleman  found  it 
convenient  to  seek  employment  elsewhere.” 

The  depraving  effects  of  this  Oriental  freedom  of 
divorce  upon  both  sexes  may  be  easily  imagined. 
It  is  the  devil’s  seal  upon  those  false  systems  of  re 
ligion  which  uphold  it — systems  which  are  a blight 
and  a curse  upon  the  fairest  and  richest  portions  of 
our  earth — systems  which  best  prove  their  hellish 
origin  by  taking  cowardly  advantage  of  woman’s 
weakness  to  refine  and  perpetuate  woman’s  wrongs. 

18 


Chapter  XI. 


ORIENTAL  HOUSES. 

THE  Orientals  love  best  to  con- 
gregate in  villages  and  crowded 
cities.  Even  the  farmers  live  in 
small  communities;  and  seldom,  if 
ever,  does  the  traveler  see  a dwell- 
ing separated  by  any  great  distance 
from  others  of  its  kind.  In  Japan, 
especially  on  the  picturesque,  cone- 
shaped  islands  of  the  inland  sea, 
very  frequently  a solitary  temple,  in 
the  midst  of  a pretty  grove,  may  be 
sepn  surmounting  an  eminence,  at 
the  foot  of  which  nestles  a town  or 
village:  a well-worn  foot-path  between  the  two 

attesting  the  devotion  of  the  people;  and,  in  China, 
sacred  edifices  of  every  kind  are  usually  on  some 
elevation,  and  apart  from  other  structures,  but  houses 
are  invariably  in  groups,  ranging  in  size  from  the 
hamlet  of  fifty  inhabitants  to  the  city  of  two  millions. 

All  Japanese  houses,  except  the  castles  and  man- 
sions of  the  nobility,  are  directly  on  the  street,  and 
are  so  universally  kept  open  during  the  day,  that  it 
is  by  no  means  difficult  to  form  a correct  idea  of 
their  interior  arrangements;  and,  as  the  traveler  is 
almost  invariably  welcome  to  sit  and  chat  a longer 


212 


Oriental.  Houses. 


213 


Mud  houses  are  built  of  a mixture  of  clay  and 
chopped  straw,  the  better  sort  having  the  walls 
coated  with  a cement  which  gives  them  the  appear- 


or  a shorter  time,  as  may  please  him,  with  the  in- 
mates, his  observations  of  domestic  life  are  in  the 
highest  degree  satisfactory.  One  thing  he  soon 
learns,  and  that  is  that  there  is  not  so  much  differ- 
ence between  the  various  classes,  in  their  manner  of 
living,  as  in  other  lands.  The  lower  part  of  the 
residences  of  the  nobility  and  very  wealthy  are 
sometimes  built  of  stone,  and  surmounted  by  a 
wooden  structure  of  greater  or  less  elegance;  but  all 
other  dwellings  are  constructed  of  wood,  mud,  or 
frames  covered  with  matting. 

The  sides  of  wooden  houses  are  usually  of  plank, 
set  upright,  the  edges  fitting  square  against  each 
other,  and  are  almost  always  destitute  of  paint. 


A JAPANESE  HOUSE. 


214 


Women  oe  the  Or/ext. 


ance  of  stone.  Some  buildings  of  the  better  sort 
are  built  of  plank  pinned  together  in  a sort  of 
trestle-  work,  to  resist  more  successfully  the  frequent 
earthquakes  and  typhoons.  Such  walls  are  usually 
covered  on  the  outside  with  blue,  diamond  shaped 
slate,  joined  together  by  heavy  lines  of  white  cement; 
giving  a sort  of  checker  board  appearance  that  is 
more  peculiar  than  tasteful.  The  roofs  are  made  of 
tiles,  or  a thick  thatch  of  rice  straw,  or  of  extremely 
narrow  shingles,  held  in  place  by  long  transverse 
strips  of  split  bamboo. 

Japanese  houses  are  usually  small,  and  consist  of 
one  story,  except  in  cities,  where  two  stories  are  the 
rule;  the  first  floor  serving  for  the  shop  or  store, 
and  for  general  business,  the  second  floor  (reached 
by  a pretty  staircase  running  up  from  the  center  of 
the  room  below)  being  devoted  to  the  private  apart- 
ments of  the  family.  The  front  of  the  house  is  so 
constructed  of  sliding  window-frames  that  it  may  be 
thrown  open  during  the  day,  and  the  visitor  may 
sit  upon  the  edge  of  the  floor  next  the  street  if  he 
do  not  choose  to  enter.  The  window  sashes  are 
covered  with  thin  paper,  in  lieu  of  glass,  and  are 
sometimes  closed  by  day,  but  always  at  night;  and, 
when  the  family  retire  to  rest,  a further  protection 
is  afforded  by  strong  wooden  shutters  outside  of  all. 

Usually  only  a part  of  the  inside  area  is  covered 
by  a floor,  there  being  at  least  a small  space  (jut- 
ting in  from  the  street),  where  the  ground  is  bare, 
and  beaten  down  hard  like  a pavement.  The  floor 
is  a sort  of  platform,  elevated  from  one  to  two  feet, 
and  just  as  clean  as  great  care  and  frequent  scrub- 


Oriental  Houses. 


215 


bing  can  make  it.  The  interior  walls  and  ceiling 
of  the  best  houses  are  frequently  of  rich-grained, 
highly  polished  woods,  set  in  panels  and  patterns. 


INTERIOR  OF  JAPANESE  DWELLING. 


In  some  more  modern  houses,  which  are  imitations 
of  European  styles,  the  windows  have  glass,  and  are 
protected  by  Venetian  blinds.  Nearly  all  first-class 
houses  are  encircled  by  a narrow  veranda,  upon 
which  all  the  rooms  open.  The  street  side  of  such 
dwellings  is  usually  dignified  by  a large  portico  and 
entrance,  where  servants  and  those  on  business  wait, 
where  visitors  leave  their  congoes,  palanquins,  um- 
brellas, clogs,  and  sandals.  The  apartments  of  the 
servants  are  also  connected  with  this  grand  entrance. 
The  back  of  such  a house  is  always  devoted  to  the 
family  rooms,  the  verandas,  above  and  below,  over- 
looking the  garden  and  ornamental  grounds,  and  is 
always  light  and  airy. 

The  floors  are  invariably  covered  with  matting, 
which  is  just  as  invariably  clean,  for  no  shoe  or  clog 


2 l6 


Women  of  the  Orient. 


is  ever  permitted  to  come  in  contact  with  it,  these 
being  left  outside  upon  the  bit  of  bare  ground  re- 
ferred to,  or  upon  the  veranda.  The  Japanese  mat 
is  the  national  standard  of  superficial  measurement, 
and  a house  or  a piece  of  ground  is  said  to  be  so 
many  mats  in  size.  A mat  is  always  six  feet  three 
inches  in  length,  by  three  feet  and  two  inches  in 
width,  and  four  inches  in  thickness.  They  are  made 
of  rice  straw,  very  skillfully  plaited  with  a close, 
smooth  upper  surface.  Every  house  is  provided 
with  plenty  of  sliding  screens,  or  partitions,  which 
run  in  grooves  prepared  for  the  purpose  between  the 
mats  here  and  there;  and  the  entire  house  may  be 
thrown  into  one  large  room,  or  into  a series  of 
smaller  apartments  as  may  be  desired,  which  apart- 
ments, however,  are  always  of  regular  dimensions, 
the  floor  of  each  being  exactly  covered  by  a given 
number  of  mats.  The  mat  takes  the  place  of  several 
articles  of  furniture  deemed  necessary  to  houses  in 
other  lands.  It  is  a carpet,  chair,  and  table  by  day, 
and  a bed  at  night. 

Dropping  upon  their  knees,  and  then  sitting  back 
upon  their  heels,  a position  to  which  their  joints  are 
accustomed  from  childhood,  they  have  no  need  of 
chairs;  bringing  out  from  the  closet  the  wooden 
pillow  upon  which  the  neck  alone  rests,  and  a cot- 
ton-stuffed quilt  with  which  to  cover  them  as  they 
camp  down  upon  the  thick  and  yielding  mat,  they 
certainly  have  no  need  of  a bedstead  or  mattress ; 
and  when  the  mat  is  covered  with  a clean  paper- 
spread,  and  the  principal  dishes  are  set  upon  low 
stands  in  the  midst  of  the  family  circle,  and  each 


Oriental  Houses. 


217 


person  takes  a smaller  dish  in  one  hand,  and  the 
mysterious  chopsticks  in  the  other,  could  they  or 
their  guests  reasonably  ask  for  a better  table? 

All  the  unlacquered  wood-work  of  the  interior  is 
kept  scrupulously  clean,  by  the  liberal  use  of  hot 
water  and  alkali,  for  the  Japanese  are  the  most  cleanly 
people,  both  personally  and  in  their  dwellings, 
among  the  Asiatics.  Although  they  have  never 
heard  our  proverb,  “Cleanliness  is  next  to  godli- 
ness,” they  have  one  of  their  own  which  harmonizes 
with  it;  namely,  “When  the  houses  of  a people  are 
kept  clean,  be  certain  that  the  government  is  re- 
spected and  will  endure.” 

There  are  seldom  any  chimneys  in  Japanese 
houses.  In  cold  weather,  or  for  cooking,  the  fire, 
which  is  invariably  of  charcoal,  is  sometimes  kindled 
in  a shallow  pit  walled  up  from  the  ground;  but 
oftener  the  fire  is  in  an  earthen  or  metal  brazier  sit- 
ting on  the  floor.  The  fire-bed  is  half  filled  with 
ashes,  and  even  in  the  coldest  weather  the  little  heat 
that  radiates  from  the  smoldering  embers  is  more  of 
an  aggravation  than  a comfort. 

The  establishments  of  the  nobility  are  usually 
very  extensive,  covering  many  acres.  Within  the 
grounds,  which  are  laid  out  according  to  the  Japan- 
ese principles  of  landscape  gardening,  are  Summer- 
houses, shrines,  little  groves,  grass-plats,  flower  gar- 
dens, lawns,  miniature  lakes  well  stocked  with  gold 
and  silver  fish,  little  waterfalls,  and  babbling  streams 
crossed  by  rustic  bridges,  all  in  exquisite  taste,  and 
surpassingly  beautiful.  The  lord  of  all  this  dwells 
with  his  family  in  the  very  midst  of  this  fairy  scene, 


Women  of  the  Orient. 


2 I 8 

in  a large  house  made  according  to  the  general 
pattern  already  described,  all  the  interior  wood-work 
beautifully  ornamented,  and  all  the  furniture  of  costly 
^lacquered  ware,  porcelain,  and  bronze.  The  walls 
are  covered  with  paper  in  fancy  gold,  silver,  and 
colored  patterns.  There  are  pictures  in  profusion  on 
silken  screens,  on  sliding  partitions,  and  on  scrolls 
hung  against  the  walls.  The  best  of  these  paintings 
have  considerable  merit,  both  in  design  and  execution. 

The  houses  of  the  samurai , or  military  aristocracy 
of  the  land,  and  even  those  of  the  wealthy  merchants, 
are  often  equally  elegant,  although  never  so  extensive 
in  their  appointments. 

Nearly  every  Japanese  merchant  has  in  connection 
with  his  residence  or  place  of  business  a fire-proof 
go-down,  or  store  house,  where  he  keeps  the  most 
valuable  of  his  goods.  Private  families  of  the  class 
above  referred  to  also  have  these  go  downs,  and 
deposit  in  them  their  most  valuable  effects,  such  as 
pictures,  books,  choice  old  lacquered  ware,  collec- 
tions of  curiosities,  etc.,  which  are  brought  out  and 
displayed  only  on  important  occasions.  These  go- 
downs  are  built  of  stone  or  mud  walls;  but  the 
whole  wood-work, — doors,  floor,  and  roof  included, — 
is  covered  with  a fire-proof  cement  at  least  half  a 
foot  thick,  and  the  window  openings  are  closed  with 
copper  shutters.  Thus  secured,  they  arc  usually 
impregnable  when  one  of  the  frequent  conflagrations 
bursts  forth  among  the  peculiarly  combustible  houses 
of  a crowded  city. 

Although  the  houses  of  the  common  people  are 
usually  clean,  and  more  or  less  attractive,  they  are 


Oejental  Houses. 


2x9 

always  low,  seldom  containing  more  than  one  good 
story,  and  they  occupy  but  little  space;  but  among 
ail  classes  there  is,  in  connection  with  the  dwelling, 
an  attempt  at  least  at  a garden  of  the  landscape 
pattern.  Walking  along  the  crowded  streets  of  a 
city  you  catch  glimpses,  through  open  doors,  of 
sparkling  little  fountains,  miniature  trees,  with  the 
luxuriant  foliage  of  a waxen  green,  peculiar  to  Japan, 
or  at  least  of  a little  artificial  mound  of  earth  and 
rock  work,  covered  with,  flowers  and  trailing  vines. 

The  natural  formation  of  the  country  about  many 
of  the  principal  cities  is  peculiarly  favorable  for  the 
characteristic  Japanese  garden,  and  the  evergreen 
shrubbery  well  adapted  to  the  Japanese  style  of 
training  into  representations  of  animals,  junks,  tem- 
ples, and  various  other  fanciful  forms.  The  garden  is 
always  back  of  the  dwelling,  and,  if  possible,  on  a little 
hill-side  rising  from  the  veranda.  The  feathery  bam- 
boo makes  a tall  and  impregnable  hedge  to  separate  it 
from  the  outer  world,  and  a profusion  of  clambering 
vines,  with  rocks  loosely  arranged  here  and  there, 
sometimes  give  the  place  quite  the  air  of  a virgin 
forest.  The  inevitable  lakelet,  the  abundance  of 
lotus,  iris,  water-lilies,  camellias,  roses,  dwarf-pines, 
and  palms  arranged  with  the  skill  of  the  Japanese 
gardener  (the  arrangement  is  always  admirable, 
although  sometimes  a little  stiff)  add  to  the  beauty 
of  the  scene.  In  nearly  every  instance,  a family 
chapel  or  shrine,  small  but  elaborately  carved  and 
ornamented,  completes  the  picture  which  I certainly 
have  not  overdrawn.  I have  often  been  invited 
into  these  gardens  by  the  hospitable  people,  whose. 

•9 


220 


Women  of  the  Orient. 


curiosity  was  fully  equal  to  mine,  and  who  were  as 
eager  to  extend  their  courtesies  as  I was  to  receive 
them.  The  master  or  mistress  of  the  place,  or,  per- 
haps, the  entire  family,  would  show  me  their  flowers, 
always  plucking  me  a small  bouquet;  conduct  me 
up  the  winding  paths,  over  the  bridges,  and  into  the 
artificial  grottoes;  point  out  the  fish  and  the  birds; 
lift  the  curtains  of  the  shrine  (evidently  taking  great 
pride  in  showing  me  how  royally  they  provided  for 
the  comfort  of  their  family  god),  and  always  conclude 
by  pressing  me  to  sit  down  upon  the  clean  matting 
of  the  house  or  the  garden  pavilion,  and  partake 
with  them  of  tea  and  rice-cakes. 

Except  in  tea-houses,  and  amongst  the  most 
mercenary  of  the  trades  people  in  Yokohama  and 
Yeddo,  and  other  treaty  ports  of  the  Empire,  never 
would  they  accept  the  coin  which  I offered  as  re- 
muneration for  my  refreshment.  Tea  houses  are  the 
inns  and  restaurants  of  the  country,  and  the  best 
ones  usually  have  all  the  attractions,  in  house  and 
grounds,  already  mentioned  as  belonging  to  the  pri- 
vate residences  of  the  wealthy.  The  tea-house  keeper 
picks  out  the  prettiest  place  he  can  secure  for  his 
establishment.  If  possible,  its  front  overlooks  a bay 
or  a lake  or  a river  or  a picturesque  waterfall,  and 
its  rear  opens  upon  an  elaborate  garden.  Many  of 
them  are  two  stories  high,  and  built  entirely  around 
a spacious  court,  with  a grand  entrance.  Verandas 
above  and  below  around  the  outer  wall  of  the  house 
and  around  the  inner  court  add  to  the  spaciousness 
of  the  place.  Sometimes  all  partitions  and  side 
screens,  which  answer  for  the  outer  walls  of  the 


Oriental  Houses. 


221 


house,  are  removed,  and  the  place  is  like  a huge 
pavilion,  with  its  tent-like  roof  supported  by  numer- 
ous slender  columns;  and  then,  again,  the  sliding 
frames,  covered  with  fancy  paper,  make  up  rooms 
of  various  dimensions  to  suit  the  guests. 

Along  the  street  front  are  displayed  flags  and 
streamers  inscribed  with  names  and  crests  of  titled 
persons  who,  from  time  to  time,  have  stopped  for 
entertainment.  Pretty  girls  come  and  go  with  tea 
and  cakes  and  pipes  and  fans  for  the  travelers;  every 
body  seems  to  have  plenty  of  time,  and  to  be  bent 
on  enjoyment.  The  liny  cups  and  trays  and  tea-pots 
placed  upon  the  mats  or  on  low  stands  seem  like 
toys.  The  nicely  dressed  girls  pour  the  tea,  fill  the 
pipes,  and  light  them,  too,  by  means  of  a live  coal 
embedded  in  ashes  in  a little  dish  made  for  the 
purpose,  and  flourish  the  fans  and  replenish  the  cake 
and  rice  trays,  all  the  time  chatting  and  laughing  in 
that  engaging  manner  peculiar  to  young  girls  the 
world  over. 

Nearest  the  street,  seated  on  low  benches  or  on 
the  mats,  are  artisans  and  coolies  talking  together, 
playing  games  of  chance,  or  lazily  fanning  themselves, 
while  their  wives  light  their  pipes  at  the  common 
hibachi.  The  place  is  deliciously  cool  and  comfortable, 
the  host  very  attentive  and  the  other  guests  polite 
and  sociable,  and  altogether  it  is  a most  restful  and 
agreeable  spot  to  the  weary  traveler  overcome  by 
the  heat  and  dust  of  the  way. 

One  such  tea-house  in  which  we  spent  some  hours 
commanded  a complete  view  of  “ Hakoni  Lake”  (a 
crystal  gem  in  an  emerald  setting),  lying  among  the 


Oriental  Houses. 


223 

Hakoni  Mountains  at  an  elevation  of  two  thousand 
feet  above  the  sea.  Altogether  it  was  one  of  the 
most  charming  views  my  eyes  ever  rested  upon,  well 
worth  going  to  Japan  to  see.  Above  us,  ten  thou- 
sand feet,  towered  in  unapproachable  solitude  the 
sacred  “Fuji-Yama, ” his  head  crowned  with  per- 
petual snow.  The  entire  scene  reminded  me  more 
than  any  thing  else  of  our  own  Lake  George. 

From  another  tea-house  where  we  spent  the  night, 
on  the  island  of  Yeno  Shima,  a noted  Japanese  Sum- 
mer resort,  we  enjoyed  a fine  view  of  the  ocean,  and 
the  pretty  little  islets  which  fringe  the  coast  in  that 
region.  On  our  way  to  “Fuji-Yama  ” we  once  spent 
two  nights  at  a tea-house  in  the  village  of  “Hata,”  fa- 
mous among  all  Japanese  travelers  for  its  generous  ac- 
commodations and  abundant  cheer.  It  was  large  and 
even  elegant,  a fair  representative  of  its  class,  and 
kept  by  a sharp,  sprightly  woman,  whose  husband 
carried  on  an  establishment  near  by,  where  the  fa- 
mous Fuji  Yama  cabinets  were  made.  There  was  a 
large  court  opening  to  the  street,  and  surrounded 
on  the  other  three  sides  by  rooms  occupied  by  the 
family,  and  the  moie  common  class  of  guests.  In 
one  set  of  these  rooms,  on  the  first  night  after  our 
arrival,  seventy-five  pilgrims  took  lodgment,  and  in 
little  groups  enjoyed  their  evening  “chow-chow.” 
After  this  was  finished  they  stretched  themselves  out 
side  .by  side  in  long  rows  upon  the  floor,  and  the 
waiter  girls  covered  them  for  the  night  with  spacious 
quilts  provided  in  large  numbers  for  the  purpose. 
A second  suite  of  rooms,  occupying  the  entire  rear 
of  the  house,  and  beautifully  fitted  up  with  soft  mats, 


224 


Women  of  the  Orient. 


inlaid  and  lacquered  cabinets,  and  fancy  paper  slides 
and  screens,  was  devoted  to  the  accommodation  of 
our  party  of  ten  foreign  gentlemen. 

Along  the  front  of  our  quarters  ran  the  usual  ve- 
randa, at  the  foot  of  which  was  a crescent-shaped 
pool,  filled  with  gold-fish  and  crossed  by  a tiny  stone 
bridge,  beyond  which,  upon  the  abrupt  side  hill, 
was  a lovely  garden,  so  arranged  that  it  seemed  to 
cover  ten  acres,  although  the  actual  space  occupied 
was  probably  not  more  than  one.  Here  were  flowcs 
and  shrubs  of  evergreen  trained  in  various  fantastic 
forms,  and  little  by-paths,  and  rustic  seats,  and  sly  lit- 
tle grottoes,  all  surrounded  by  a very  high  and  well- 
kept  hedge.  Down  the  center  of  the  garden  ran  a 
little  stream  which  gained  the  pool  by  a succession  of 
three  silvery  water-falls.  At  the  top  of  the  garden 
was  a pretty  little  Summer-house,  where  several  girls 
of  the  establishment  drew  monotonous  music  from  the 
Samiscn  for  the  delight  of  such  cultivated  ears  as  could 
appreciate  it.  After  night-fall  the  entire  house  and 
grounds  were  lighted  up  by  innumerable  paper  lan- 
terns, suspended  from  the  ceiling  within,  and  the 
branches  of  the  trees  without. 

Stepping  from  our  congoes  on  our  arrival  in  the 
outer  court,  we  removed  our  boots,  and  taking  pos- 
session of  our  apartments  proceeded  to  make  ourselves 
comfortable.  I took  my  station,  d Id  Japanese , on 
the  veranda.  No  sooner  was  I fairly  down,  than 
a fat  jolly-looking  girl  from  the  servants’  quarters 
approached  me  with  a bucket  of  warm  water;  and 
taking  her  station  a step  below  me,  outside  the 
veranda,  she  rolled  up  her  sleeves,  and  adroitly 


Oriental  Houses. 


225 


pulling  off  my  stockings,  plunged  my  weary  feet  into 
the  bucket,  and  proceeded  to  scrub  them  most  vig- 
orously, all  the  time  laughing  and  talking  with 
as  much  volubility  as  though  I could  understand 
every  word  she  uttered.  It  was  a most  refreshing 
operation,  which  certainly  lost  none  of  its  attractions 
by  the  peculiar  manner  in  which  it  was  performed. 
Each  of  my  companions  was  treated  in  the  same 
hospitable  style  by  other  girls  detailed  for  the  pur- 
pose. In  a few  minutes  our  supper  was  on  the 
floor.  Rice,  sweet  potatoes,  chickens,  fish,  and  eggs, 
with  certain  extras  brought  from  Yokohama  with 
our  baggage,  made  a meal  by  no  means  to  be  de- 
spised. After  viewing  the  garden,  and  taking  a look 
at  the  aforementioned  pilgrims,  we  prepared  for  our 
night’s  rest. 

The  entire  garden  front  of  the  house  was  thrown 
open  that  we  might  get  the  full  benefit  of  pure  air 
and  the  musical  murmur  of  the  water.  There  were 
no  mosquitoes  in  Hata,  so  we  dispensed  with  the  huge 
nets  suspended  from  the  ceiling,  which  are  usually 
found  in  tea-houses.  The  mats  were  thick  and 
yielding,  so  with  our  shawls  and  the  little  wooden 
head-rests  which  were  kindly  provided  we  had  no 
occasion  to  complain  of  our  accommodations.  A 
native  blind  doctor  here  made  his  appearance,  and 
proceeded  to  “shampoo”  several  of  our  party  in 
true  Oriental  fashion,  after  which  process,  by  com- 
mon consent,  we  addressed  ourselves  to  sleep.  At 
first  all  seemed  favorable;  but  alas!  “that  wicked 
flea”  has  found  a home  in  the  mats  and  thatched 
roof  of  nearly  every  Japanese  house,  and  pursue  him 


226 


Women  of  the  Orient. 


as  industriously  as  we  would,  he  was  “too  many” 
for  us.  The  struggle  was  long  and  bloody,  until, 
overcome  by  force  of  numbers  and  sheer  exhaustion, 
we  resolved  that  those  we  could  not  catch  we  would 
bravely  endure,  and  one  by  one  we  dropped  off  to 
sleep.  Next  morning,  after  a hearty  breakfast  of 
mountain  trout  and  rice,  and  a “stirrup  cup”  of 
strong  tea,  and  a present  to  each  from  the  lady  of 
the  house  of  a tiny  porcelain  dish  on  which  the  name 
of  the  family  was  inscribed,  we  started  our  congoes 
and  the  long  file  of  coolies  who  bore  our  baggage 
upon  their  backs,  and  proceeded  up  the  mountain. 

The  Chinaman  makes  no  pretensions  to  architec- 
tural skill  except  in  the  construction  of  his  temples 
and  pagodas,  and  even  then  it  is  mere  pretension; 
but  if  he  is  wealthy  his  dwelling  is  not  without  its 
attractions.  The  premises  are  entirely  surrounded  by 
a high  wall  which  overtops  every  point  of  view  from 
the  street  and  the  neighborhood.  This  wall  and  the 
buildings  within  are  constructed  of  bricks  somewhat 
broader  but  thinner  than  our  own,  and  burned  to  a 
grayish  slate  color.  The  foundations  are  of  stone, 
and  the  roofs  of  curved  brick  tiling.  The  roofs  in- 
variably have  projecting  eaves,  and  the  entire  general 
outline  of  every  Chinese  building  resembles  a tent. 
The  fronts  of  first-class  houses  present  no  opening 
upon  the  narrow,  dirty  street  except  the  main  door. 
Inside  this  doorway  a wall  or  a movable  screen  is 
placed,  and  the  intervening  space  is  occupied  by  the 
porter.  Paper  lanterns,  inscribed  with  the  name  and 
title  of  the  owner,  are  hung  under  the  projecting 
eaves,  and  when  lighted  at  night  they  answer  the 


Oriental  Houses. 


227 

double  purpose  of  illuminating  the  street  and  the 
entrance. 

I was  gratified  with  the  inner  view  of  several 
such  establishments  in  various  parts  of  the  empire, 
and  found  that  great  wealth  exists  even  amid  the 
dirt  and  stench  of  Shanghai  or  Foochow  or  Canton, 
and  that  Asiatic  custom  is  just  as  exacting  and  un- 
reasonable as  is  American  fashion.  These  dwellings 
of  the  wealthy  are  all  built  upon  the  same  general 
plan,  and  in  describing  one  I in  fact  describe  them 
all.  The  buildings  of  the  first  establishment  of  this 
sort  to  which  I was  admitted  in  Shanghai  were  two 
stories  in  height,  erected  against  the  inside  of  the 
wall  already  mentioned.  These,  with  various  trans- 
verse colonnades  and  buildings,  formed  the  sides  of  a 
succession  of  interior  courts,  made  cool  and  beautiful 
by  fountains,  artificial  pools,  shrubbery,  and  choice 
flowers  in  pots.  • The  building  nearest  the  street,  and 
into  which  the  large  front  door  of  the  establishment 
opened,  contained  the  grand  reception  hall,  with  a 
space  in  the  center  for  flowers  and  a miniature  fish- 
pond. This  hall  was  furnished  with  chairs  and  tables 
of  ebony,  inlaid  with  variegated  marble  and  mother 
of  pearl,  while  embroidered  curtains  and  screens 
and  lanterns,  and  paintings  on  silk,  and  other  adorn- 
ments of  the  most  costly  character,  were  displayed 
on  every  side.  The  floor  of  the  hall  was  of  marble 
and  porcelain  tiles,  with  rich  mats  spread  in  con- 
venient places.  Adjoining  the  reception  hall  were 
smaller  rooms,  fitted  up  in  the  most  elegant  man- 
ner, for  opium  smoking,  and  near  at  hand  we  were 
shown  a shrine,  where  the  master  of  the  house 


Women  of  the  Orient. 


27.8 


burns  incense  and  worships  the  ancestral  tablets  of 
his  family. 

Running  around  the  first  court  were  a succes- 
sion of  verandas,  with  galleries  above.  Upon  these 
verandas  opened  the  dining  hall,  the  theater,  the 
guest-chambers,  and  gambling  rooms.  Opening  upon 
verandas  which  formed  the  sides  of  a second  court 
were  the  apartments  of  the  females.  These  latter  it 
is  very  difficult  for  a foreign  gentleman  to  see,  but 
the  presence  of  some  English  ladies,  in  this  particular 
case,  was  my  passport  to  favor,  and  I had  the  singu- 
lar good  fortune  of  an  introduction  to  the  wives  and 
children  of  the  mandarin  and  a sight  of  the  private 
apartments  of  the  family.  Every  thing  was  costly, 
many  things  elegant  and  in  good  Chinese  taste,  and 
above  all,  and  rarest  of  all,  the  place  was  tolerably 
clean.  At  first  the  females  manifested  the  greatest 
timidity  at  our  appearance,  but  their  curiosity  soon 
got  the  better  of  their  fears,  when  they  exhibited  the 
greatest  wonder  and  delight  at  our  strange  style  of 
clothing.  There  was  here,  as  in  every  other  part  of 
the  establishment,  a great  lack  of  what  we  would 
call  the  common  comforts  of  life.  The  floors  were 
bare  and  cold,  the  chairs  were  stiff  and  uncushioned, 
there  was  no  glass  in  the  windows,  no  good  ventila- 
tion— nothing  to  make  these  apartments  attractive 
and  home-like. 

Each  wife  had  her  own  private  sleeping  room, 
which  was  shown  to  us  by  our  host  with  evident 
pride.  That  of  the  principal  wife  was  most  elegantly 
furnished,  and  the  walls  were  hung  with  paper  scrolls, 
inscribed  with  poetical  sentences  and  fortunate  char- 


Oriental  Houses. 


229 


acters.  There  were  also  a few  fantastic  paintings  on 
silk,  and  an  abundance  of  exquisitely  beautiful  em- 
broidery. The  bedstead  was  like  a huge  wardrobe, 
with  a broad  shelf  about  two  feet  from  the  floor.  It  was 
beautifully  carved,  with  sliding  doors,  and  covered 
within  with  soft  matting,  and  furnished  with  quilts  of 
embroidered  silk.  Certain  parts  of  the  exterior  were 
resplendent  with  gilding,  and  the  whole  was  effect- 
ually protected  from  the  assaults  of  evil  spirits  by 
a huge  sword  formed  of  hundreds  of  “cash”  skill- 
fully strung  together  and  suspended  over  the  front. 
Sometimes  a bedstead  is  more  like  our  own  in  form 
(as  were  several  in  the  Chinese  department  at  the 
Centennial  Exhibition),  curiously  carved,  with  em- 
broidered silk  curtains  looped  back  from  the  front, 
and  no  matting  in  the  interior,  but  a skillfully  woven 
rattan  bottom  instead.  In  one  corner  are  the  cylin- 
drical papier-mache  pillows,  and  folded  up,  at  one 
end,  are  usually  seen  two  or  three  costly  blankets 
and  quilted  silk  robes. 

From  these  apartments  we  were  taken  into  sev- 
eral other  interior  court-yards,  where  were  grottoes, 
miniature  bridges  spanning  little  streams  and  pools, 
with  choice  flowers  every-where  about  us,  piles  of 
curious  rock-work,  fantastically  trimmed  shrubbery, 
and  groves  of  dwarf  trees.  After  all  this  we  were 
conducted  to  an  elegant  marble  pavilion  in  the  center 
of  a pond  and  reached  by  a stone  bridge  of  a single 
arch.  Here  the  mandarin  had  his  library  and  bed- 
room and  smoking  room,  and  here  tea  and  other  re- 
freshments were  served  us,  after  which,  with  many 
high-sounding  compliments,  our  host  accompanied 


230 


Women  of  the  Orient. 


us  to  our  sedan  chairs  at  the  main  entrance,  and  very 
considerately  shaking  his  own  hands  and  bowing  to 
the  very  ground,  he  bade  us  adieu,  having  first 
ordered  a little  present  of  fruit  to  be  placed  in  each 
visitor’s  conveyance.  All  this  was  in  the  very  tip- 
top of  aristocratic  fashion,  and  in  marked  contrast 
with  the  poverty  and  plainness  of  the  common  people. 

The  houses  of  the  lower  classes  are  generally  but 
one  story  high,  built  of  unpainted  wood  or  brick, 
with  lath  and  plaster,  or  perhaps  of  wooden  frames 
covered  with  straw  matting.  These  houses,  which  in 
the  city  are  combined  with  stores  and  shops,  open 
directly  on  the  street,  the  entire  front  being  thrown 
open  by  day  and  tightly  closed  at  night  by  means 
of  movable  wooden  shutters.  There  are  no  chim- 
neys, no  windows,  no  ceiling,  and  no  floor  save  the 
beaten  earth,  with  perhaps  a low  platform  at  one  end. 
There  are  a few  rude  stools  and  bedsteads,  and  an  un- 
painted table  or  two.  Thus  constructed,  the  dwell- 
ings of  the  poor  are  uncomfortable,  dark,  filthy,  and 
unhealthy. 

In  the  large  cities  the  people  are  packed  into 
such  narrow  quarters  like  herring  in  a box;  and 
this,  with  their  indescribable  filthy  habits,  often 
places  them  at  the  mercy  of  disease  and  pestilence. 
In  one  dwelling  which  I measured  in  Han-Kow,  and 
which  consisted  of  one  room  twelve  by  fifteen  feet, 
with  a loft  above,  eight  adult  persons,  besides  chil- 
dren and  dogs,  ate  and  worked  and  slept,  having  no 
other  home.  In  nearly  every  dwelling  one  pig,  at 
least,  is  seen,  moving  about  as  a regular  inmate,  or 
tied  to  the  door-post;  while  it  is  no  uncommon  thing 


Oriental  Houses. 


231 


to  see  a woman  sitting  outside  the  door,  arrayed  in 
her  afternoon  best,  with  her  dainty  little  feet  resting 
upon  a prostrate  hog  as  a footstool.  Nothing  in 
the  shape  of  a human  habitation  can  be  more 
wretched  than  the  home  of  the  average  Chinese 
laborer. 

A lady  thus  describes  the  home  of  a little  boy  of 
this  class,  who  is  her  pupil: 

"What  would  you  think  of  living  in  a house  only  twelve 
feet  long  and  ten  wide?  In  one  corner  is  the  bed,  and  I must 
tell  you  what  that  is  like.  Two  narrow  benches,  across  them 
about  seven  boards,  and  over  the  boards  a piece  of  matting. 
That  is  all.  Two  hard,  queer-looking  things,  which  you  might 
think  were  boxes  or  stools,  but  would  never  guess  were  pillows, 
are  lying  on  the  bed.  In  Winter  there  is  one  very  thick  cotton 
comforter. 

"In  front  of  the  bed  is  a narrow  table;  it  is  three  feet  long 
and  two  wide,  the  only  table  in  the  house.  It  stands  length- 
wise, so  as  to  make  room  for  one  bamboo  stool  between  it  and 
the  door-way.  This  is  the  only  seat  in  the  house. 

"There  is  no  door;  a piece  of  an  old  mat  is  hung  up  to 
keep  out  the  sun,  wind,  and  rain.  Against  the  wall  is  the  fur- 
nace where  the  rice  is  cooked ; but  sometimes  there  is  no  rice 
to  cook.  At  the  foot  of  the  bed  is  a small  cupboard.  Even 
with  these  few  things  there  is  only  a narrow  passage  left.  The 
house  rent  is  two  thousand  and  forty  cash — about  two  dollars 
and  ten  cents  a year. 

“In  this  poor  little  house  lives  Ling-Ling  and  his  adopted 
father,  brother,  and  grandmother.  The  grandmother  is  an  old 
lady  of  eighty-six.” 

In  all  Chinese  cities  located  on  rivers,  a large 
part  of  the  inhabitants  live  in  boats.  Here  they  are 
born  and  live  and  die — one  generation  after  another. 
They  cook  and  work  and  sleep  under  the  awning, 
and  in  the  hold.  In  the  city  of  Canton  I was  told 
that  probably  half  a million  of  people  lived  thus 


23  2 l Vo  MEN  OF  THE  ORIENT. 

upon  the  river  and  the  various  canals  and  creeks 
emptying  into  it.  Many  of  the  boats  are  perma- 
nently moored  in  regular  order,  leaving  passage 
ways,  like  streets,  for  all  movable  craft.  There. are 
dwellings,  tea-houses,  temples,  theaters,  opium-dens, 
gambling-dens,  and  brothels,  in  boats  large  and 
small,  high  and  low.  At  night,  when  all  these 
places  are  illuminated  with  gayly  colored  lanterns, 
the  effect  is  very  pretty,  and  a ride  through  the 
floating  city  by  no  means  monotonous. 

There  are  several  reasons  why  so  many  people  thus 
inhabit  the  water,  prominent  among  which  are  the 
facts  that  the  air  is  pure,  there  is  no  ground  rent  to 
pay,  and  the  abode  can  be  readily  transported  from 
one  place  to  another.  These  people  rarely  go 
ashore,  except  it  be  the  man,  who  frequently  has 
daily  employment  in  the  city.  The  women  “man” 
the  boat  when  necessary  to  move  it.  A limited 
number  earn  a living  by  ferrying  passengers  across 
the  stream,  or  conveying  freight  from  point  to  point. 
If  this  class  of  boats  were  painted  black,  they  would 
very  closely  resemble  the  Venetian  gondolas.  The 
room  which  serves  for  passengers  during  the  day  is 
a bedroom  by  night.  Sitting  in  the  little  cabin  of  a 
“ Sampan”  one  day  (the  mother  of  the  family  row- 
ing the  boat  without,  and  the  older  children  assist- 
ing as  best  they  could)  my  attention  was  attracted 
by  faint  cries  beneath  me.  I hastily  rolled  up  the 
mat  upon  which  I was  sitting,  and,  removing  two  or 
three  loose  boards,  was  greeted  by  the  frightened 
looks  and  loud  screams  of  a six  months’  old  baby, 
which  had  been  stowed  away  in  this  secure  little 


Oriental  Houses. 


233 


place  to  enjoy  its  noonday  nap.  The  winning  smiles 
of  the  “foreign  devil”  failed  to  reassure  the  little 
Celestial;  but  the  timely  appearance  of  his  moon- 
eyed  mother  (who  en- 
joyed a hearty  laugh 
at  my  perplexity),  re- 
lieved the  situation, 
and  restored  the  equi- 
librium of  the  entire 
craft. 

Chinese  children 
of  the  water  popula- 
tion are  said  to  be 
both  water-proof  and 
drowning  proof;  and 
yet  each  child  has  a 
section  of  bamboo 
tied  to  its  back  to 
assist  it  in  floating  if, 
perchance,  it  should 
happen  to  tumble 
overboard ; and  in  case  of  the  very  smallest,  a long 
cord  is  tied  to  one  foot,  and  fastened  at  the  other 
end  to  a ring  in  the  side  of  the  boat.  Having  taken 
this  additional  precaution,  the  mother  dismisses  all 
anxiety,  and  goes  about  her  business,  leaving  the 
child  to  take  care  of  itself. 

On  these  boats  are  seen  the  pretty  sailor-girls  of 
whom  the  whole  world  has  heard.  “They  are 
bright,  saucy,  robust-looking  lasses;  their  black, 
glossy  hair  cut  short  across  the  forehead,  and  tied  up 
in  a knot  or  plait  behind.  They  wear  neither  shoes 


234 


Women  of  the  Orient. 


nor  stockings,  and  their  pretty  little  feet  and  ankles 
are  among  the  most  beautiful  and  attractive  objects 
in  all  Canton.”  They  are  a most  vigorous  illustra- 
tion of  woman’s  rights  as  maintained  in  China;  and 
they  row  and  scull  and  steer — even  in  the  most  diffi- 
cult portions  of  the  stream — with  all  the  muscular 
skill  of  a man,  while  in  intelligence,  aptness  at  re- 
partee, and  the  noisy  maintenance  of  their  own 
peculiar  privileges,  they  are  more  than  a match  for 
their  masculine  associates. 

By  means  of  a strong  frame-work,  the  roof  of  a 
boat-house  serves  many  a useful  purpose.  Here  the 
clothing  is  washed  and  dried ; here  are  flowers  in 
pots,  chickens  in  coops  (the  ducks  of  the  household 
swimming  in  the  water  along  side),  while  hanging 
over  the  stern  of  the  ship,  in  a large  bamboo  cage, 
is  usually  seen  the  family  pig.  Some  of  these 
house-boats  are  very  elegantly  finished  with  elab- 
orate carving  and  gilding  without,  and  shutters  and 
silken  curtains  and  soft  cushions  and  choice  pic- 
tures within,  with  ample  accommodations  for  a large 
household. 

When  “house-cleaning  day”  arrives,  the  boat 
(except  it  be  a very  large  one)  is  hauled  ashore,  the 
furniture  taken  out,  and  boat  and  fixtures  scrubbed 
with  all  the  persistency  of  a Dutch  “boat-wife” 
under  similar  circumstances,  and  thus  these  people 
have  one  distinguishing  mark  of  superiority  over  all 
other  Celestials — their  dwellings  are  clean ! 

The  houses  of  wealthy  Hindoos  and  Mohammed- 
ans in  India  are  generally  made  of  stone  and  burnt 
brick,  these  walls,  in  the  best  houses,  being  covered 


Oriental  Houses. 


235 


with  a white  ornamental  stucco.  Such  buildings  are 
usually  two  stories  high,  and  in  the  form  of  a quad- 
rangle with  an  open  court- in  the  center,  the  outet 
walls  having  no  windows,  and  but  one  door  — the 
main  entrance;  all  the  rooms,  above  and  below, 
opening  upon  the  court. 

In  some  cases  transverse  structures  divide  the  in- 
terior into  two  or  even  three  courts.  The  first  court 
is  built  around  with  stables,  rooms  for  the  servants, 
store-rooms,  and  sometimes  the  reception  rooms  of 
the  Baboos  or  gentlemen  of  the  establishment. 
Through  a very  low  door-way  and  narrow  passage  a 
second  court  is  reached,  encircled  by  verandas  with 
galleries  above.  This  is  the  women’s  court,  and  the 
living  place  of  the  various  families  which  make  up 
the  household.  Opening  upon  the  verandas  and 
galleries  are  the  rooms  occupied  by  the  mother,  her 
son’s  wives,  and  any  widows  who  may  happen 
to  belong  to  the  family.  Each  woman  has  one 
room,  with  a door,  and  perhaps  a window  or  two. 
Sometimes,  when  necessary,  two  rooms  are  arranged 
for  one  family,  with  a door  through  the  brick  parti- 
tion ; but  the  only  way  of  communication  between 
the  different  families  is  by  the  veranda  or  gallery. 

The  floors  of  the  lower  rooms  are  usually  of  clay, 
and  those  above  of  brick  covered  with  cement.  In 
each  room  are  one  or  more  charpoys,  or  rude  bed- 
steads, according  to  the  size  of  the  family,  a hand- 
mill  for  grinding  grain,  a small  fire-place  built  into 
the  wall,  a few  earthen  vessels  of  various  sizes,  and 
several  brightly  polished  brass  and  copper  dishes. 
Built  in  a half  circle  across  one  corner  of  the  room 


20 


236 


Women  of  the  Orient. 


is  a little  brick  or  clay  bin  in  which  grain  and  pro 
visions  of  various  sorts  are  kept.  There  are  sev- 
eral low  stools,  some  mats  for  the  floor,  and  little 
niches  built  into  the  wall  for  an  idol  image  or  two, 
and  for  the  lamps  which  light  the  place  at  night. 
These  rooms  are  dark,  often  damp,  and  always 
cheerless;  and  yet  (except  it  may  be  in  the  abodes 
of  royalty),  never  are  any  better  provisions  made  for 
the  women  and  children  of  either  a Hindoo  or  a 
Mohammedan. 

The  men  of  the  household  occupy,  during  the 
day  at  least,  their  more  public  rooms  in  the  outer 
court.  These  are  often  elegantly  furnished,  and 
made  comfortable  by  an  abundance  of  conveniences. 
There  is  in  the  fitting  up  of  these  rooms  usually  an 
amusing  mixture  of  native  and  foreign  articles.  The 
Baboos  are  often  educated  men,  and  speak  English 
fluently.  In  such  cases  a good  library  will  be  seen, 
with  an  abundance  of  papers  and  magazines.  Atten- 
tive servants  are  always  at  hand,  and  never  have  I 
been  entertained  with  a more  generous  hospitality 
than  in  these  places,  and  by  these  heathen  Baboos. 
There  is,  however,  an  undeniable  air  of  bachelorhood 
about  the  housekeeping,  which,  even  under  the  most 
favorable  circumstances,  reveals  the  want  of  woman’s 
taste  in  arranging,  and  skill  in  caring  for  the  place 
and  its  costly  appurtenances,  for  no  females  are  per- 
mitted to  enter  these  apartments  after  they  are  three 
or  four  years  old.  In  many  of  these  residences, 
even  of  the  wealthy,  the  buildings  of  the  women’s 
court  are  mere  sheds  built  against  the  wall,  one 
story  high,  made  of  clay,  and  roofed  with  grass. 


Oriental  Houses. 


237 


The  roofs  of  the  best  houses  are  flat,  and  cov- 
ered with  a hard  smooth  cement,  furnishing  a pleas- 
ant promenade  and  an  agreeable  sleeping  place  at 
night  during  the  hot  season. 

The  houses  of  the  poor  are  mere  mud  huts,  one 
story  high,  earthen  floors,  but  little  furniture,  and 
none  of  the  comforts  which  we  deem  so  essential  to 
domestic  life.  Outside  the  larger  cities,  like  Calcutta, 
Benares,  Lucknow,  and  Delhi,  even  the  wealthy,  so 
far  as  home  comforts  are  concerned,  live  but  little 
better  than  the  poor.  A wealthy  Hindoo  is  distin- 
guished more  by  the  number  of  his  servants  and 
cooking  utensils,  and  the  jewels  and  rich  clothing  of 
his  women,  than  by  the  pretentious  elegance  of  his 
abode.  In  the  inner  court,  which  we  have  described 
above,  there  is  usually  a well  or  fountain,  sometimes 
a few  flowers,  and  nearly  always  a tree,  which  is 


AN  ORIENTAL  DWELLING  (INNER  COURT). 


238  Women  of  the  Orient. 

watered  and  cultivated  by  the  household,  and  held 
as  a sacred  thing.  “I  am  like  a green  olive  tree  in 
the  house  of  God,”  said  the  Psalmist,  illustrating  the 
Father’s  tender  care  by  reference  to  this  custom, 
which  then,  as  now,  was  characteristic  of  Eastern 
lands. 

Adjoining  the  outer  court  is  often  seen  a small 
temple,  or  god’s  house,  gilded  without  and  within, 
and  hung  with  pictures,  costly  lamps,  and  silken 
streamers.  Here  is  the  family  god,  in  all  his  glory; 
and  here  the  family  worships  daily,  and  at  stated 
times  celebrates  Poojah,  or  the  sacred  feast  prescribed 
by  the  priests.  The  educated  Baboos  always  affected 
great  indifference  when  we  inquired  about  any  of 
these  religious  ceremonies,  and  frequently  pronounced 
them  idle  superstitions,  worthy  only  the  attention  of 
women;  but  I noticed  that,  after  all,  they  seemed 
pleased  when  we  spoke  of  the  elegance  of  their  little 
temple,  or  paid  any  particular  attention  to  their  god. 

Near  the  god’s  house  a portion  of  the  upper 
veranda  is  usually  furnished  with  a screen  made  of 
open  cane-work  like  a chair-bottom,  running  along 
its  front.  Behind  this  screen  the  women  of  the  es- 
tablishment are  permitted  to  sit  when  any  religious 
ceremonies  are  taking  place  below.  When  men  are 
conducting  the  rites  the  females  are  thus  suffered  to 
be  hidden  spectators,  but  are  never  allowed  to  take 
a part  in  the  worship.  In  very  rare  cases,  an  extra 
hierh  wall  beyond  the  woman’s  court  incloses  a small 
garden,  with  a tank  for  bathing;  but  it  is  usually  so 
ill-kept,  and  the  water  so  filthy,  that  it  adds  but 
little  to  the  attractiveness  of  the  premises. 


Oriental  Houses. 


239 


In  walking  about  the  streets  of  an  average  native 
city  the  visitor  finds  them  very  narrow, — so  narrow 
that  sometimes  he  can  almost  touch  the  wall  on 
either  side.  The  blank  walls  of  the  houses  are  high 
and  dismal,  with  the  few  outer  windows  ali  in  the 
second  story,  and  protected  by  strong  wooden  shut- 
ters. These  walls  are  white  when  first  made,  but 
after  a little,  through  the  action  of  the  elements, 
they  grow  black  and  moldy.  Close  to  the  house 
wall  on  each  side  of  the  street  runs  an  open  drain, 
into  which  pipes  from  the  dwellings  convey  all  the 
water  from  the  roofs  and  filth  from  the  various 
apartments. 

In  all  cities,  and  especially  in  those  most  fre- 
quented by  foreigners,  are  a few  business  streets,  or 
bazaars,  which  are  comparatively  broad  and  clean. 
Here  the  lower  story  of  each  building  is  occupied 
by  the  owner  as  a shop  or  store,  and  usually  fitted 
up  with  a considerable  degree  of  attractiveness,  an 
ornamental  porch  running  along  the  front,  upon  the 
floor  of  which  the  merchant  and  his  customers  sit 
when  chatting  or  trading,  the  various  articles  being 
brought  as  they  are  needed  from  within.  The  upper 
stories  of  these  buildings  are  occupied  by  the  families 
of  the  proprietors,  who  generally  do  not  observe 
quite  so  strictly  as  others  the  national  customs  in 
regard  to  the  seclusion  of  females. 

In  all  streets  of  a Hindoo  city,  but  especially  in 
the  most  dark  and  narrow  of  them,  wild  and  half- 
starved  dogs  are  constantly  roaming  about,  and 
when  night  comes  on,  their  howling  and  barking, 
accompanied  by  the  screams  of  the  multitudinous 


240 


Women  of  the  Orient. 


jackals,  is  by  no  means  conducive  to  quiet  medita 
tion  or  pleasant  dreams. 

A lady,  who  frequently  has  occasion  to  visit  the 
native  houses  of  Allahabad,  writes: 

“Generally  they  are  in  a most  untidy  state,  for  all  the  in- 
mates seem  to  care  about  is  to  keep  their  pots  and  pans  clean 
and  bright.  They  pay  but  little  attention  to  personal  cleanli- 
ness. The  women  are  less  cleanly  than  the  men.  They  always 
deck  themselves  with  jewels,  but  think  nothing  of  wearing 
clothes  till  they  are  perfectly  brown  with  dirt.  Often  when 
we  sit  down  on  stools  or  chairs  in  their  houses  our  clothes  are 
covered  with  vermin.  All  the  ladies  who  teach  these  women 
make  it  a point  to  tell  them  of  the  importance  of  keeping  them- 
selves and  their  surroundings  clean  and  tidy.  We  are  trying 
to  teach  them  every  thing  that  will  improve  their  condition, 
and  we  are  glad  to  find  a decided  improvement  in  those  houses 
where  we  have  been  teaching  for  some  time.” 


Chapter  XII. 


WOMAN'S  POSITION  AND  LIFE  IN  THE  HOUSEHOLD. 
E will  now  consider  the  married  life  of  an 


Eastern  woman  in  the  place  which,  for  want 
of  a more  appropriate  name,  we  will  call  her  home, 
and  where  we  shall  still  find  her  surrounded  by  the 
cruel  prejudices  and  customs  which,  from  the  cradle  to 
the  grave,  command  her  submission  at  the  expense 
of  her  proper  development  and  her  real  happiness. 

The  domestic  position  of  an  average  Japanese 
woman  is  superior  to  that  conceded  to' her  sisters  in 
other  Eastern  countries.  Although  she  does  not 
enjoy  all  the  rights  and  privileges  secured  to  a mar- 
ried woman  in  a Christian  land,  still  she  is  treated  as 
the  companion  rather  than  the  slave  of  her  husband, 
and  her  likes  and  dislikes  are,  to  a considerable  de- 
gree at  least,  respected.  She  is,  however,  without 
legal  rights,  and  her  evidence  is  not  admissible  in  a 
court  of  justice.  She  is,  therefore,  in  a sense  un- 
known in  Western  lands,  dependent  upon  her  hus- 
band, sons,  or  other  male  relatives.  There  is  perfect 
freedom  in  domestic  and  social  life  among  the 
Japanese — males  and  females  enjoying  each  other’s 
society  as  with  us.  A Japanese  family  circle,  com- 
prising father,  mother,  and  children,  squatting  around 
their  dinner  or  around  the  stationary  lantern  at  night, 


242 


Women  of  the  Orient. 


jaianf.se  family  at  dinner. 


is  a very  familiar  sight  to  one  who  frequents  the 
streets  of  a Japanese  town. 

If  at  dinner,  the  straw  or  paper  “table-cloth”  is 
spread  over  the  mats  which  cover  the  floor,  and 
(among  the  most  opulent)  a little  low  table  of  lacquered 
wood  is  placed  before  each  squatter,  while  in  the  cen- 
ter of  the  circle,  sometimes  on  a low  stand,  but 
oftener  on  the  floor,  is  placed  a large  wooden  bowl 
or  bucket  filled  with  steaming  hot  rice,  which  is  the 
principal  constituent  of  every  meal.  From  this  cen- 
ter dish  each  one  proceeds  to  fill  up  his  particular 
porcelain  or  wooden  bowl,  from  which  he  eats,  hold- 
ing the  bowl  close  to  his  chin  and  poking  the  rice 
into  his  mouth  with  his  wooden  chopsticks.  Every 
now  and  then  he  adroitly  takes  up,  between  his 
magic  sticks,  a scrap  of  fish  or  fowl  or  confection 
from  his  own  particular  table  or  tray,  which  serves 
to  supplement  the  nutritious  staple  with  which  his 
mouth  is  ever  filled.  There  are  eggs,  fresh  and  pre- 
served, hot  and  cold,  all  sorts  of  vegetables  familiar 
to  us,  with  preserved  twigs  of  bamboo  and  the  root 


Life  in  the  Household. 


243 


of  the  lotus  plant.  A favorite  relish  is  “soy,”  a 
strong  sauce  composed  of  pepper  and  fermented 
black  beans.  There  is  always  tea— drunk  clear — 
and  saki,  if  possible  taken  hot. 

The  whole  affair  always  Seemed  to  me  like  playing  at 
housekeeping.  The  tiny  cups  and  tea-pots,  the  pretty 
little  trays,  bowls,  and  boxes  of  ornamental  lacquered 
ware,  the  little  vases 
of  flowers,  and  all 
the  furnishings  of 
the  establishment, 
invariably  reminded 
me  of  the  complete 
outfits  for  children’s 
play  rooms  which 
abound  in  our  Amer- 
ican toy-shops.  Ev- 
ery member  of  the 
family,  from  the  fa- 
ther to  the  youngest 
child,  is  scrupulous- 
ly polite  and  care- 
ful of  all  the  little 
courtesies  of  the  dinner  hour,  while  the  grace  and 
dexterity  of  their  movements  is  a constant  surprise. 

Japanese  women  are,  to  a very  great  extent,  mis- 
tresses in  their  own  homes,  and  arc  usually  treated 
with  proper  consideration  by  their  husbands.  All 
sorts  of  domestic  duties,  from  cooking  and  scrubbing 
up  to  embroidery  and  cleaning,  carding,  and  spinning 
the  native  cotton,  and  the  weaving  of  cotton  cloth  in 
a small  loom  constructed  on  the  same  principle  as  out 


2-14 


IVOAfFN  OF  THE  ORIENT. 


A JAPANESE  LADY  AT  HOM». 


American  loom,  fall  to  tlie  lot  of  the  average  Japanese 
women.  Wives  of  tradesmen  and  mechanics  help 
their  husbands  in  the  stores  and  shops.  These  are 
often  very  pretty  and  very  modest,  and  are  always 
very  sharp  at  a bargain. 

In  fact,  since  Japanese  invention  has  not  yet  made 
and  utilized  any  but  the  rudest  machinery,  women 
have  a share  in  almost  every  kind  of  industry,  both 
indoors  and  out,  enjoying  as  much  freedom  in  this 
particular  as  the  women  of  any  land.  They  are,  for 
the  most  part,  a very  cheerful,  chatty,  and  apparently 
happy  race  of  creatures. 

In  China  life  is  a hard  and  unpoetical  reality  to 
the  great  mass  of  both  men  and  women,  but,  as  in 
all  heathen  lands,  its  heaviest  burdens  rest  upon  the 
latter.  Although  she  does  not  enjoy  so  much  free- 
dom as  her  Japanese  neighbor,  still  the  Chinese 
woman  occupies  a position  much  superior  to  that  of 
most  other  Asiatic  females,  especially  the  Hindoos. 


Life  in  the  Household. 


245 


She  does  not  suffer  the  rigors  of  caste ; her  virtues, 
both  in  mental  and  moral  character,  are  appreciated 
and  prized,  and  in  the  development  of  a true  woman- 
hood she  has  probably  advanced  as  far  as  is  possible 
under  the  influences  of  a purely  pagan  civilization. 
A legal  wife,  whether  first  or  second,  is  in  no  de- 
basing sense  a slave,  and,  especially  after  she  becomes 
a mother,  is  treated  with  a considerable  degree  of  re- 
spect and  allowed  a considerable  degree  of  freedom. 

Chinese  women  frequently  work  in  the  fields,  but 
it  is  a recognized  fact  that  their  more  proper  sphere  is 
in  the  house,  and  their  most  important  duties  are  of  a 
domestic  character.  All  women  of  the  middle  classes 
perform  the  ordinary  house-work  of  their  families, 
rarely,  if  ever,  engaging  in  any  industry  more  public 
or  in  any  way  connected  with  the  employments  of 
men.  They  cook,  wash,  sew  (after  a fashion),  em- 
broider exquisitely,  and  keep  a sharp  eye  on  the 
children — especially  the  boys.  As  a class  they  are 
very  industrious.  The  Chinese,  except  those  who 
are  trained  in  English  or  French  methods,  have  not 
brought  the  science  of  cooking  to  any  particular  degree 
of  perfection,  and  yet  they  succeed  in  thoroughly  satis- 
fying the  average  Chinese  stomach.  Stews,  in  which 
garlic  and  grease  predominate,  are  their  chief  delight. 

The  food  of  the  common  people  is  principally  rice 
and  fish,  with  occasionally  a fowl  or  a little  pork. 
For  the  sake  of  economy  in  fuel,  cooking  houses  are 
frequent  in  all  cities,  where  the  people  can  purchase 
their  food  ready  cooked,  and  at  the  regular  hours 
for  meals  the  streets  will  be  thronged  with  hungry 
Celestials  passing  to  and  fro  between  their  dwellings 


246 


Women  of  the  Orient. 


and  these  establishments  with  empty  or  well -filled 
dishes,  as  the  case  may  be.  The  Chinese  have  re 
duced  economy  in  the  quantity  and  quality  of  food  to 
a science,  and  the  average  laborer  in  this  over-popu- 
lated empire  supports  himself  and  family  on  from  ten 
to  twelve  cents  per  day. 

Do  the  Chinese  really  eat  dogs  and  cats  and  rats? 
That  is  the  question.  I often  looked  sharply  about 
the  markets  to  see,  and  in  every  Chinese  city  I found, 
hung  up  among  pork  and  mutton  and  fowls,  carcasses 
both  canine  and  feline,  exposed  for  sale  and  readily 
purchased  by  the  rich  as  well  as  the  poor.  Rats  I 
saw  offered  for  sale  in  but  one  city  in  China,  and  that 
was  the  city  of  Canton.  They  were  purchased  and 
eaten,  however,  only  by  the  very  poor.  At  their 
meals  the  Celestials  use  chopsticks  like  the  Japanese, 
and  resemble  them  in  their  general  style  of  eating, 
except  that  they  sit  at  a common  table  on  chairs,  and 
are  much  less  graceful  and  polite  in  their  manners. 

The  common  drink  of  the  Chinese  is  a weak  decoc- 
tion of  tea.  They  never  drink  cold  water  if  they  can 
avoid  it.  In  dwellings,  tea-houses,  workshops,  stores, 
temples,  and  schools,  the  tea-pot  is  ever  present. 
Even  the  poorest  of  the  poor  will  manage  to  keep 
themselves  supplied  with  this  national  beverage.  It 
is  always  drunk  without  either  milk  or  sugar,  and  as 
hot  as  the  lips  can  bear  it.  Tea  is  offered  you  when 
you  make  a call  of  ceremony  or  when  you  visit  a 
merchant  on  business.  It  is  tea  the  first  thing  in  the 
morning  and  the  last  thing  at  night.  Deprive  him  of 
tea  and  fire-crackers,  and  a Chinaman  would  be  of  all 
mundane  creatures  the  most  miserable. 


Life  in  the  Household. 


247 


In  some  parts  of  China,  when  no  strangers  are 
present,  the  husband  and  wife  and  children  some- 
times eat  at  the  same  table  together;  but  usually 
the  men  eat  by  themselves,  and  the  women  and  chil- 
dren afterward.  I have  several  times  seen  wealthy 
merchants  in  Shanghai  and  Foochow  and  Canton 
eating  at  the  same  table  with  their  employes,  even 
the  coolies  of  the  establishment  taking  their  places 
with  the  rest ; a courtesy  which  the  master  regards 
as  expressive  of  his  democratic  principles,  but  which, 
in  all  probability  he  would  be  unwilling  to  show 
even  to  his  favorite  wife  or  daughter.  Except 
among  the  very  poor,  I never  saw  a Chinese  family, 
males  and  females,  eating  together,  nor,  except  in  a 
few  cases,  enjoying  a social  chat  together. 

Among  the  wealthy,  where  labor  is  considered 
degrading,  the  ladies  lead  a listless,  idle,  and  at  best 
frivolous  life,  and  all  the  evils  incident  to  such  a 
state  of  affairs  have  to  be  endured  by  such  house- 
holds. The  filth  of  the  Chinese,  especially  in  the 
matter  of  their  housekeeping,  is  something  fearful. 

Among  the  Japanese  the  traveler  can  eat  their 
food,  and  sleep  in  their  houses;  but  among  the 
Chinese  he  must  eschew  all  such  enjoyments,  “lest 
a worse  evil  come  upon  him.”  Wherever  an  Amer- 
ican goes  in  China,  he  must  take  his  own  cook,  and 
all  but  the  staple  articles  of  food,  such  as  rice  and 
eggs  and  chickens,  along  with  him.  He  must  sleep 
in  his  boat  or  tent,  or,  when  worst  comes  to  worst, 
purchase  the  privilege  of  camping  down  among  the 
gods  in  some  temple,  which  his  servants  are  permitted 
to  sweep  and  cleanse  for  the  occasion.  Even  the 


*4^  Women  of  the  Orient. 

houses  of  the  most  wealthy,  who  keep  a perfect  army 
of  servants  about  them,  are  almost  invariably  dirty  and 
disorderly.  Arriving  at  the  house  of  a well-to-do  na- 
tive Christian  late  one  night,  I was  immediately  con- 
ducted to  the  guest-chamber,  which  had  been  pre- 
pared for  my  reception.  Being  very  weary  I fell 
asleep  at  once,  and  before  I had  satisfactorily  fin- 
ished my  nap  the  sunlight,  streaming  through  an 
opening  in  the  shutters,  partly  aroused  me.  Casting 
my  sleepy  eyes  upward  I was  horrified  to  find  that 
the  ceiling  was  covered  with  a perfect  network  of 
spider’s  webs,  and  more  than  a score  of  huge  black 
spiders  were  apparently  prepared  to  inaugurate  their 
daily  exploring  expedition  by  simultaneously  spinning 
down  upon  my  prostrate  form.  I defeated  then- 
plan  by  suddenly  developing  a capacity  for  gym- 
nastics which  I supposed  had  departed  with  my  boy- 
hood days.  I vacated  that  room  with  alacrity  and 
delight,  just  glancing  at  its  further  attractions  in  the 
shape  of  bugs  and  dirt.  I would  rather  sleep  all 
night  leaning  against  a friendly  tree  than  accept 
the  hospitalities  of  a Chinaman,  even  though  pressed 
upon  me  with  true  Oriental  courtesy. 

John  keeps  his  outer  garments  tolerably  clean, 
but  his  under-clothing  is  seldom  changed.  Clean 
bed-linen  is  an  unheard  of  luxury;  while  the  saik  mo, 
or  body  louse,  is  on  the  most  intimate  terms  with 
the  high  as  well  as  the  low,  the  rich  as  well  as  poor. 

As  an  illustration  in  point,  let  me  introduce  an 
incident  furnished  by  Mrs.  E.  E.  Baldwin: 

“One  day  our  personal  teacher  asked  my  husband  if  he 
might  bring  some  very  distinguished  friends  to  see  us  and  our 


Life  in  the  Household. 


249 


house.  My  husband  assured  him  that  they  would  lie  welcome. 
The  next  day  the  teacher  appeared  with  six  very  tine-looking 
men,  attended  by  quite  a troop  of  servants.  One  of  each  set 
carried  his  master’s  long  silver  tobacco-pipe.  These  men  were 
literati  of  the  highest  grade.  One  had  just  returned  from  Pe- 
kin, where  he  had  received  distinguished  honor  on  account  of 
his  literary  attainments.  Their  outer  coats  were  of  brocaded 
satin,  lined  with  finest  sable  fur.  They  were  very  intelligent 
and  most  elegant  in  manner.  The  occasion  of  their  call  was, 
of  course,  mere  curiosity  to  see  how  these  ‘ outside  barbarians’ 
live.  They  insisted  upon  seeing  the  entire  house,  and  they 
were  constantly  betrayed  into  expressions  of  surprise,  that 
‘every  thing  was  so  clean.’  We  entertained  them  with  music, 
stereoscopic  views,  etc.;  among  other  things,  my  husband 
showed  them  a microscope,  and  explained  its  use.  They  were 
delighted  with  it,  and  looked  with  great  interest  at  some  micro- 
scopic specimens  of  insects,  flowers,  etc,  etc.  Suddenly  one  of 
them  exclaimed,  ‘Would  n’t  it  be  fine  to  look  at  a saik  mo 
through  this  glass?’  A shout  of  delight  hailed  the  suggestion. 
One  of  them  put  his  hand  under  his  sable-lined  satin  coat,  and 
presto,  the  desired  object  was  under  the  glass!  Nothing  they 
had  previously  looked  at  filled  them  with  such  wonder  and  ad- 
miration. But,  poor  me,  what  a stale  of  nervous  excitement 
was  I in!  A serious  question  pressed  upon  me,  ‘Would  they 
carry  this  specimen  away  with  them,  or  leave  it  as  a memento 
of  their  visit?’  What  became  of  it  I never  knew.  I left  the  room 
in  great  displeasure,  and  did  not  return  again  until  our  distin- 
guished guests  had  departed.  Then  followed  a most  vigorous 
assault  upon  lounges,  chairs,  floor,  and  every  thing  that  I could 
think  had  come  in  contact  with  the  literati.  In  the  meanwhile 
our  teacher  was  informed  that  we  could  receive  no  more  such 
liter-ary  men.” 

The  condition  of  a young  Hindoo  wife  in  the 
house  of  her  father-in-law  is  in  most  cases  any  thing 
but  a pleasant  one,  even  though  her  husband  may 
be  fond  of  her  and  treat  her  with  all  the  kindness 
of  which  he  is  capable.  Usually  she  is  vigorous  and 
strong;  and  she  must  draw  water,  cook  the  food, 
riean  the  kitchen,  purify  the  eating-room  according 


250 


Women  of  the  Orient. 


to  the  rules  of  their  religion,  prepare  the  betel-quid, 
and,  under  the  direction  of  her  mother-in-law,  act  as 
a servant  in  all  the  general  work  of  the  establish- 
ment. She  may  be  scolded,  misrepresented  to  her 
husband,  or  ill-treated  in  any  way,  still  she  must 
bear  it  all  with  patience.  There  is  positively  no 
redress,  no  relief.  If  she  runs  away,  she  is  not  cer- 
tain of  a refuge  in  her  father’s  house,  since,  in  most 
cases,  he  congratulates  himself  on  being  relieved  of 
her  support,  and  refuses  to  have  any  further  trouble 
with  her.  From  this  drudgery  (except  her  husband’s 
family  be  very  wealthy,  and  even  then  she  must  cook 
his  food)  she  finds  no  relief  until  she  becomes  the 
mother  of  at  least  one  son  ; and  she  seldom  becomes 
the  mistress  of  a household  unless  her  husband  be 
the  eldest  living  son,  and  succeeds  his  father  as  head 
of  the  family. 

A Hindoo  wife  lives  for  the  sole  purpose  of  wait- 
ing upon  her  lord;  she  fans  him  to  keep  him  cool; 
she  lights  his  hookah,  and  keeps  it  well  supplied 
with  tobacco;  she  amuses  him  with  the  narration  of 
glowing  Oriental  tales  and  legends;  or  “she  lulls  him 
to  rest  by  the  soft  shampooing  of  his  feet,”  and  the 
singing  of  sweet  songs. 

According  to  the  Shasters, 

“The  supreme  duty  of  the  wife  is,  to  obey  the  mandates 
of  her  husband.  Let  the  wife,  who  wishes  to  perform  sacred 
ablutions,  wash  the  feet  of  her  lord,  and  drink  the  water,  for 
the  husband  is  to  the  wife  greater  than  Vishnoo.” 

Again : 

“A  husband  is  the  chief  ornament  of  a wife,  though  she 
have  no  other  ornament;  but  though  adorned,  yet  without  him 
she  has  no  ornament." 


Life  in  the  Household. 


:5 1 

“When  in  llie  presence  of  her  husband,  the  woman  must 
keep  her  eyes  upon  her  master,  and  be  ready  to  receive  his 
commands.  When  he  speaks,  she  must  be  quiet,  and  listen  to 
nothing  besides.  A woman  has  no  other  god  than  her  husband 
The  most  excellent  of  all  good  works  for  her  is  to  gratify  him 
with  the  strictest  obedience.  Though  he  be  aged,  infirm,  a 
drunkard  or  debauchee,  she  must  slill  regard  him  as  her  god. 
If  he  laughs,  she  must  also  laugh;  if  he  weeps,  she  must  weep; 
if  he  sings,  she  must  be  in  an  ecstasy.  She  must  never  eat  till 
he  is  satisfied.  If  he  abstains  from  food,  she  must  fast;  and 
she  must  abstain  from  whatever  food  he  dislikes.” 

A fair  idea  of  the  peculiar  virtue  required  of  a 
Hindoo  wife  may  be  gathered  from  the  following 
incident  by  Miss  Lou  E.  Blackmar,  of  Moradabad: 

“The  other  day,  a missionary  was  reading  with  his  pun- 
dit one  of  the  lemarkable  stories  the  books  of  this  country 
afford.  A wealthy  banker  had  a fair  daughter.  A robber 
coveted  the  wealth,  and,  by  false  representation,  succeeded 
in  gaining  the  girl  for  a wife,  and,  of  course,  a large  dowry. 
After  remaining  with  the  banker  a few  days,  the  bridegroom 
proposed  that  they  go  to  see  his  friends,  who,  he  represented, 
lived  a great  distance  away.  Giving  his  daughter  money  and 
jewels  in  abundance,  the  father  sent  them  away,  attended  by 
servants.  After  traveling  some  distance,  the  man  killed  the 
servants,  beat  his  wife,  and,  taking  all  her  jewels  and  money, 
threw  her  into  a dry  well,  and  left,  supposing  she  was  dead 
also.  Recovering  her  senses,  she  cried  for  help.  A man  pass- 
ing heard  her,  and,  having  rescued  her  and  found  out  her 
father’s  name,  took  her  home,  where  she  told  the  same  story 
she  had  told  her  deliverer,  which  was  this:  A band  of  robbers 
had  attacked  them,  and,  after  killing  the  servants  and  throwing 
her  into  the  well,  had  taken  her  valuables  and  her  husband 
away.  Her  father  told  her  the  bandits  only  wanted  plunder, 
and  that  her  husband  would  return  unharmed.  The  story 
went  on  to  tell  how  the  man  spent  all  his  ill-gotten  wealth, 
and,  making  up  a story  of  his  own,  went  back  to  the  banker. 
His  wife  was  watching  for  him,  and,  telling  him  what  she  had 
said,  instructed  him  to  tell  the  same,  which  he  did,  and  was 
of  course,  received  and  made  much  of. 


*52 


Women  of  the  Orient. 


" 'Oil,’  exclaimed  llie  pundit,  liis  face  beaming  witli  a smile 
of  pleasure  and  approbation,  ‘what  an  excellent  woman  was 
this!  What  beautiful  words  she  used  in  saving  her  husband!' 
The  missionary  expressed  a severe  opinion  of  a woman  who 
could  thus  multiply  falsehoods  to  shield  so  wicked  a man  from 
the  punishment  he  merited.  But  the  pundit  strongly  contended 
that  she  did  a most  noble  and  praiseworthy  act,  for  what  was 
she  without  her  husband?  This  is  the  way  an  educated  Hin- 
doo teacher,  one  who  does  not  believe  in  idol  woiship,  looks 
at  the  woman  question." 

A Hindoo  wife  is  seldom  permitted  to  know  any 
thing  about  her  husband’s  business  employments, 
and  never  knows  any  thing  of  his  companions,  ex- 
cept through  the  gossip  of  her  barberess  or  other 
servants,  who  are  permitted  to  go  where  they  please, 
picking  up  scraps  of  news  from  the  outside  world. 

Dr.  Butler  gives  the  following  truthful  sketch  of 
the  dinner-hour  in  a Hindoo  family: 

"The  wife  proceeds  carefully  to  prepare  her  husband’s 
food,  and  when  all  is  ready  and  laid  out  upon  the  mat  (for  they' 
ignore  such  aids  as  chairs  and  tables,  knives  or  forks,  and  take 
their  meals  with  their  hands,  sitting  on  the  floor),  she  then  an- 
nounces to  her  lord  that  his  meal  is  ready.  He  enters  and  sits 
down,  and  finds  all  duly  prepared  by  her  care.  Why  does  she 
still  stand?  Why  not  sit  down  too,  and  share  with  her  husband 
the  good  things  which  she  has  made  ready?  She  dares  not; 
he  would  not  allow  it;  the  law  of  her  religion  forbids  it.  She 
must  stand  and  wait  upon  him.  No  wife  in  India  can  legally 
dine  with  her  husband  unless  she  becomes  a Christian.  The 
weather  is  warm,  and  a fan  is  needed,  or  a fly-flapper  is  re- 
quired, for  he  considers  that  he  can  not  use  his  curry-stained 
fingers  to  drive  the  flies  away  or  cool  himself;  so  the  duty,  in 
either  case,  devolves  upon  the  wife.  The  fan  is  made  of  fra- 
grant grass  called  kkus  khus , a basin  of  water  is  at  her  feet, 
and  she  dips  the  fan  into  it  occasionally,  shaking  off  the  heavy 
drops,  and  cools  her  lord  and  master,  who  enjoys,  as  he  eats, 
the  fragrant  evaporation.  Or  the  mosquitoes  may  be  trouble- 
some, and  provision  is  made  also  for  this.  The  tail  of  the 


Life  in  the  Household. 


253 


A HINDOO  WOMAN  AND  HER  HUSBAND. 

Yak , or  snow-cow  of  Thibet,  white  ;uul  bushy,  inserted  into  an 
ornamental  shaft,  is  ready  at  hand,  and  with  it  the  lady  whisks 
around  him,  and  saves  him  from  the  slightest  inconvenience. 

“The  duty  is  patiently  performed,  and  when  he  has  fullv 
satisfied  himself,  she  removes  what  remains  to  another  apart- 
ment— Tor  her  religion  not  only  forbids  her  eating  with  him, 
but  also  prohibits  her  from  eating  even  what  he  may  leave  in 
the  same  room  where  he  dines — and  then,  and  not  until  then, 
can  she  and  her  children  eat  their  food.” — Code,  Section  43,* 

* “ Land  of  the  Veda,”  page  491. 


254 


Women  of  the  Orient. 


The  food  of  the  Hindoos  consists  of  curiy — a 
mixture  of  spices  and  saffron,  in  which  fish  or  vege- 
tables are  cooked,  for  Hindoos  never  eat  any  animal 
food — and  rice,  with  all  sorts  of  fruits  in  their  season. 

Their  ceremonial  bathing  before  eating,  and  their 
strict  caste  rules,  might  be  interesting  to  us  were  we 
making  a thorough  study  of  domestic  manners  and 
customs;  but  our  plan  does  not  call  for  such  a de- 
tailed account.  A zenana  teacher — Miss  Woodward, 

of  Calcutta — gives  us  a suggestive  glimpse  into  a 
Hindoo  home  at  the  morning  hour. 

\ 

“Some  of  the  homes,  at  such  lime,  often  present  strange, 
amusing,  and  busy  scenes;  the  rooms,  which  are  usually  closed, 
being  now  thrown  open,  and  numbers  of  women  running  about, 
some  of  whom  are  peeling  and  chopping  vegetables,  others 
pounding  spices,  or  rolling  other  ingredients.  One  will  be  fan- 
ning the  lire,  another  cleaning  fish,  while  others  are  scour- 
ing the  brass  kettles  or  platters  in  which  the  food  is  to  be  pre- 
pared. The  floor  is  their  table.  All  this  preparation  has  been 
made  for  the  breakfast  of  the  Baboo,  whom  you  may  presently 
see  partaking  of  that  meal  sitting  on  the  veranda,  his  plate  in 
front,  and  a jug  of  water  beside  him. 

“Breakfast  being  over,  he  dresses  for  his  office  in  faultless 
white  raiment,  which  falls  in  graceful  folds  around  him,  his 
hair  well  oiled  and  arranged;  pumps,  and  sometimes  white 
stockings,  complete  his  toilet.  To  meet  these  Baboos  in  the 
street  or  elsewhere  you  would  never  imagine  that  they  came 
from  such  dark,  damp,  dirty  homes.  After  the  women  have 
prepared  their  husband's  breakfast,  and  he  has  left  for  the 
office,  they  are  more  at  leisure  and  do  not  mind  stopping  to 
read  the  lessons,  while  several  women  seat  themselves  around 
us,  listening  to  our  conversation.” 

Throughout  the  East,  a married  woman  is  abso- 
lutely in  the  power  of  her  husband.  No  one  has  a 
right  to  interfere  however  cruel  his  treatment  of  her, 
unless  it  be  her  nearest  relatives,  and  they  seldom 


Life  in  the  Household. 


?55 


trouble  themselves  to  do  so,  except  his  harshness 
results  in  murder.  In  India,  especially,  the  reckless 
treatment  of  woman  has,  during  past  centuries,  beeir 
carried  to  the  greatest  extremes;  and  even  now, 
so  complete  is  the  domestic  seclusion,  so  utterly 
are  the  zenanas  shut  in  from  the  world,  that,  in 
spite  of  the  British  law  to  the  contrary,  there  is 
really  no  limit  to  the  cruelty  of  native  husbands. 
Of  course  much  depends  upon  the  natural  disposi- 
tion of  the  husband.  Though  a woman  is,  in  all 
Eastern  lands,  believed  to  be  an  inferior  being,  still 
the  most  enlightened  and  intelligent  men  treat  their 
wives  with  a tolerable  degree  of  decency;  and,  in 
some  rare  cases,  there  are  evidences  of  strong  attach- 
ment and  even  genuine  love  existing  between  them. 
A wealthy  man’s  idea  of  kind  treatment  is  to  main- 
tain his  wife  without  drudgery,  keep  her  inside  the 
house,  cover  her  with  jewelry  and  costly  clothing, 
and  supply  her  with  plenty  of  dainty  food. 

The  whipping  and  beating  of  wives  is  one  of  the 
most  revolting  features  of  Eastern  domestic  life. 
This  degrading  practice  is  in  perfect  harmony  with 
the  cowardly  nature  of  Eastern  men,  and,  at  the 
same  time,  it  is  sanctioned  by  the  classics  of  China, 
the  Shasters  of  the  Hindoos,  and  the  Koran  of  the 
Moslems.  In  India  the  Mohammedans,  being  of  a 
more  fiery  disposition  than  the  Hindoos,  and  also 
more  generally  polygamists,  are  more  frequently 
guilty  of  abusing  their  women.  Of  the  Moham- 
medans in  Syria,  Dr.  Jessup  testifies: 

"Where  there  is  no  fear  of  interference  or  of  discovery,  by 
near  relatives,  the  blows  and  kicks  are  often  applied  in  the 


256 


Women  of  the  Orient. 


most  merciless  and  barbarous  manner.  Women  are  quite  fre- 
quently killed  in  this  way,  and  no  outsider  knows  the  cause. 
One  of  my  Moslem  neighbors  once  beat  one  of  his  wives  to 
death.  I heard  her  screams  day  after  day,  and  finally  one 
night,  when  all  was  still,  I heard  a dreadful  shriek,  and  blow 
after  blow  falling  upon  her  back  and  head.  I could  hear  the 
brute  cursing  her  as  he  beat  her.  The  police  would  not  inter- 
fere, and  I could  not  enter  the  house.  The  next  day  there  was 
a funeral  from  that  house,  and  she  was  carried  off  and  buried 
in  the  most  hasty  and  unfeeling  manner.  Sometimes  it  hap- 
pens that  the  woman  is  strong  enough  to  defend  herself,  and 
fairly  conquers  a peace;  but  ordinarily  when  you  hear  a 
scream  in  the  Moslem  quarter  of  the  city  and  ask  the  reason, 
it  will  be  said  to  you  with  an  indifferent  shrug  of  the  shoulder, 
‘That  is  only  some  man  beating  his  wife.’  ”* 

About  the  time  of  my  visit  to  the  island  of  Cey- 
lon, a young  and  beautiful  native  woman  was  found 
dead  near  the  residence  of  an  English  mission- 
ary a few  miles  from  Point  de  Galle.  An  investi- 
gation of  the  case,  by  the  proper  authorities,  brought 
out  the  fact  that  she  was  so  terribly  beaten,  and 
otherwise  maltreated  by  her  husband,  that  she  wan- 
dered away  into  the  thicket  and  died. 

In  China  and  Japan  it  is  much  more  common  for 
men  to  whip  their  wives  than  their  children,  especially 
if  the  latter  are  boys.  Even  the  nominal  Christians 
of  the  East — such  as  the  Romanists  of  India  and 
China  and  Turkey,  and  the  Greeks  and  Maronites  of 
Syria — s.till  hold  to  this  time-honored  custom  of  beat- 
ing their  wives,  and  nothing  short  of  a pure  Prot- 
estant Christianity  will  ever  persuade  them  to  adopt 
a more  manly  method  of  family  government. 

So  thoroughly  are  the  Orientals  rooted  and 


* “ Wcnnen  of  the  Arabs,”  page  9. 


n\  i tin,  u u usutiui^u.  25  7 

grounded  in  the  belief  of  woman’s  inferiority,  that 
the  question  of  wife-beating  is  constantly  coming  up 
among  the  native  Christians  connected  with  our  Prot 
estant  mission  stations.  Just  before  our  visit  to 
Moradabad,  India,  a Christian  native  beat  his  wife, 
severely.  A complaint  was  lodged  with  the  mission 
ary  against  him,  and  he  was  arraigned  for  trial.  The 
native  members  nearly  all  seemed  to  think  that  it  was 
a trifling  thing,  and  really  not  worth  noticing.  One 
of  the  native  preachers  in  defending  the  brother  said 
that  the  women  must  be  kept  in  subjection  to  their  hus- 
bands, and  this  could  only  be  accomplished  by  judi- 
ciously whipping  them  as  occasion  seemed  to  require. 
Another  preacher  insisted  upon  it  that  the  women 
were  naturally  lazy,  and  often  would  not  attend  prop- 
erly to  the  cooking  and  housekeeping  in  general. 
This  interfered  with  the  comfort  of  the  husband,  and 
it  became  necessary  for  him  frequently  to  exercise 
his  authority,  and  in  extreme  cases,  like  the  one  un- 
der consideration,  he  was  justified  in  resorting  to  ex- 
treme measures.  One  native  member  said  that  his 
experience  had  convinced  him  that  all  women  were 
inclined  to  be  rebellious  and  headstrong  and  not  to 
listen  to  reason,  so  they  must  be  managed  with  a firm 
hand,  and  constantly  reminded  that  the  husband  is 
master  and  must  be  obeyed.  Thus  the  accused 
brother  had  no  lack  of  defenders.  The  entire  report 
of  the  trial,  at  which  there  was  a pretty  free  expres- 
sion of  opinion,  reminded  me  of  some  graye  discus- 
sions to  which  I have  listened  in  this  country,  touching 
woman’s  rights  in  the  Church  of  God.  The  prevail- 
ing sentiment  seemed  to  be  that  even  Christian 


Women  of  the  Orient. 


258 

women  are  necessarily  inferior  and  must  be  kept  in 
subjection  by  constantly  reminding  them  of  that  fact. 

Mrs.  Dr.  Humphrey,  when  engaged  in  mission 
work  with  her  husband  at  Nynee  Tal,  India,  once 
permitted  two  native  young  men  who  had  been  edu- 
cated in  the  mission-schools  to  become  engaged  to 
two  nice,  quiet,  industrious  girls,  who  had  been 
trained  in  her  Orphanage.  With  true  womanly  spirit 
the  good  lady  declares: 

“ I (lid  not  take  kindly  l<>  tlic  idea  that  my  well-educated, 
well-trained  girls  must  be  beaten  by  their  husbands  when  they 
happened  to  displease  them;  so  I called  these  two  young  men 
to  my  house  one  day  and  talked  seriously  with  them  about  it, 
saying  I wished  a promise  from  them  that  they  would  not  beat 
my  gills.  But,  to  my  amazement  they  said,  'Of  course  we 
must  beat  them;  every  one  has  to,  and  of  course  we  must!’ 
I explained  to  them  that  educated  Christian  women  who  had 
consciences  were  very  different  from  ignorant,  foolish  women, 
and  ought  to  be  treated  differently.  At  last,  very  reluctantly, 
they  promised  they  would  forego  the  privilege  of  beating 
their  wives.” 

In  every  particular  the  Eastern  idea  of  woman  is 
debasing  and  unworthy.  A Hindoo  or  Moslem  ab- 
sent from  home  “never  addresses  a letter  to  his  wife, 
but  to  his  son  or  brother,  or  some  other  male  relative.  ” 
You  must  never  ask  an  Oriental  about  his  wife  or  her 
health;  it  would  be  regarded  as  an  unpardonable  in- 
sult. If  it  becomes  necessary  for  you  at  any  time  to 
allude  to  a woman,  you  must  do  it  in  some  round- 
about way,  always  prefacing  your  remark  with  an 
expression  equivalent  to  our  “Beg  your  pardon,  sir!” 
An  Oriental  never  mentions  the  name  of  his  wife.  A 
Chinaman  calls  her  “the  mean  one  of  the  inner 
apartments;”  a Hindoo  refers  to  her  as  “she,”  or 


Life  in  the  Household. 


259 


“such  a one’s  mother,”  mentioning-  the  name  of  one 
of  his  children;  while  a Mohammedan,  when  obliged 
to  refer  to  his  wife,  calls  her  his  house.  Even  a 
pious  native  in  India  will  come  to  the  medical  mis- 
sionary and  say:  “Sir,  she  in  my  house  is  sick!” 

An  Eastern  wife  also,  with  the  same  scrupulous 
care,  refrains  from  mentioning  the  name  of  her  hus- 
band; for  to  do  so  would  be  a gross  insult  to  his 
dignity.  If  she  has  a child  she  speaks  to  or  of  her 
husband  through  that  child’s  name;  as  for  instance: 
“Chundro’s  father  is  going  to  Calcutta,”  or  “All- 
Sin’s  father,  will  you  come  to  your  dinner?”  If  she 
have  no  child,  she  speaks  of  her  husband  by  saying 
simply  "he.”  In  calling  each  other  they  always  say: 
“Ho!  such  a one’s  father,  or  such  a one’s  mother,” 
as  the  case  may  be. 

As  I have  already  remarked,  in  another  chaptei, 
Oriental  women  are  treated  with  more  respect  as 
they  grow  old,  especially  if  they  are  the  mothers  of 
sons;  while  their  authority  over  those  sons,  in  cer- 
tain particulars,  is  practically  unquestioned.  In  China 
a mother’s  right  to  control  her  son,  even  after  he 
has  arrived  at  manhood,  and  is  the  father  of  chil- 
dren, is  universally  maintained,  and  that  son  fears 
nothing  more  than  he  fears  his  mother’s  curse. 

On  the  whole,  Eastern  women,  so  far  as  my 
observation  and  knowledge  extend,  seem  to  be  tol- 
erably happy  and  contented.  Of  course  there  are 
extremes  of  wealth  and  poverty  in  all  lands,  as  well 
as  degrees  of  happiness  or  misery;  but  the  average 
Oriental  wife  is  by  no  means  inclined  to  murmur  at 
her  lot,  having  no  knowledge  of  a better.  She 


>6o 


Women  of  the  Orient. 


accepts  the  conditions  of  her  existence,  and  makes 
the  best  of  it. 

When  climate  and  the  peculiar  organization  of 
civil  society  in  those  lands  are  considered,  woman’s 
condition  in  domestic  life  does  not  seem  so  terrible 
after  all.  Her  great  need  is  a spiritual  need,  an 
intellectual  need,  and  with  the  supply  of  this  will 
come  all  changes  in  her  mode  of  life  which  will  be 
in  any  reasonable  sense  desirable. 


Chapter  XIII. 


SECLUSION. 

THE  seclusion  of  women  is  not 
practiced  in  Japan.  Women 
of  all  classes  and  all  ages  are  per- 
mitted to  move  about  as  they 
choose,  and  to  enjoy  all  the  ad- 
vantages of  social  life.  Even  the 
present  empress  has  emerged  from 
the  mysterious  and  sacred  seclu- 
sion which  for  centuries  has  shut 
in  her  predecessors  from  the  sight 
of  all  but  the  most  noble,  and, 
with  the  high-born  ladies  of  her 
court,  now  appears  in  public  freely. 
In  company  with  the  emperor  she 
not  only  participates  in  the  ceremonies  of  the  open- 
ing of  a railroad,  or  a government  school  for  girls, 
but,  in  a few  instances  at  least,  has  actually  accepted 
the  hospitalities  of  some  of  her  private  subjects, 
with  all  the  grace  and  kindly  interest  which  chai 
acterize  a true  sovereign. 

The  friends  of  Japanese  progress  have  much  to 
encourage  them  in  the  increasing  respect  shown  to 
woman,  as  the  result  of  the  pronounced  policy  of 
both  the  emperor  and  empress.  The  embassadors 
sent  by  his  majesty  to  Washington,  London,  Paris, 

261 


262 


Women  of  the  Orient. 


etc.,  are  all  accompanied  by  their  wives,  who  are 
noted  for  the  ease,  dignity,  and  even  elegance,  of 
their  manners;  and  while  they  prove  themselves 
competent  to  teach  their  cultivated  Western  sisters 
an  occasional  lesson  in  true  modesty  and  womanly 
common  sense,  they  spare  no  pains  or  effort  to  be- 
come thoroughly  familiar  with  the  social  and  educa- 
tional improvements  of  other  lands,  that  their  foreign 
residence  may  be  a substantial  benefit  to  their  sex  at 
home.  The  government  issues  an  especial  order  to 
these  ladies,  which  is,  in  substance,  as  follows:  “Our 
women  are  all  backward  in  intelligence,  for  want  of 
sound  education;  and  the  education  of  the  children 
goes  hand  in  hand  with  that  of  the  mothers,  and  is 
an  object  of  the  highest  importance.  Therefore  we 
desire  the  embassadors  to  take  with  them  theii 
wives,  daughters,  and  sisters,  that  they  may  learn 
in  foreign  lands  the  correct  system  of  instructing 
children.” 

In  China,  woman  seems  to  hold  a position  in 
most  particulars  superior  to  that  which  she  occupies 
in  other  heathen  lands,  or  even  among  Mohammed- 
ans. I am  strongly  inclined  to  think  that  in  general 
the  Chinese  accord  to  woman  all  the  social  freedom 
that  is  safe  for  her  under  the  circumstances.  Mixed 
society  is  certainly  incompatible  with  the  peculiar 
form  of  Chinese  civil  government,  and  the  peculiar 
notions  of  the  Celestials  in  regard  to  the  education 
of  woman.  In  establishing,  as  an  inexorable  cus- 
tom, the  separation  of  the  sexes  in  social  life,  Chi- 
nese philosophers  and  lawgivers  have  undoubtedly 
formulated  the  results  of  their  best  judgment  and 


Seclusion.  . 


263 


profomidest  practical  wisdom,  thereby  setting  up  the 
strongest  safeguard  known  to  them,  against  national 
corruption  and  degeneracy.  Only  Christianity  can 
teach  the  inhabitants  of  the  “Middle  Kingdom”  a 
safer  and  a better  way.  Except  among  some  of  the 
Manchoos,  found  principally  in  the  northern  part  of 
the  empire,  all  upper-class  families  maintain  a com- 
paratively strict  separation  between  the  male  and 
female  branches  of  the  household.  Even  brothers 
and  sisters  do  not  freely  associate  together  after  the 
a'ge  of  five  or  six  years. 

In  some  parts  of  the  empire  as  soon  as  a young 
girl,  the  daughter  of  well-to-do  parents,  reaches  the 
age  of  eight  or  ten  years,  she  is  consigned  to  a life 
of  practical  seclusion  from  the  world.  Except  at 
rare  intervals,  her  own  particular  apartment  is  her 
constant  abode.  For  society  she  is  restricted  to  her 
mother,  sisters,  and  occasionally  a few  lady  friends; 
and,  if  we  except  her  father  and  brothers,  she  must 
never  be  seen  by  any  individual  of  the  opposite  sex. 
To  be  looked  upon,  even  once,  by  a young  man 
would  be  fatal  to  her  good  repute  in  the  community. 
In  such  sections  the  notions  and  customs  in  regard 
to  young  women  are  French  rather  than  American; 
and  this  rigorous  surveillance  is  abandoned,  grad-  v 
ually,  after  the  girl  is  duly  married  and  has  become 
the  mother  of  children. 

The  custom  of  covering  the  face,  except  during 
the  wedding  ceremony,  does  not  prevail  in  China. 
When  secluded  women  and  girls  are  permitted  a 
glimpse  of  men  who  are  on  a visit  to  the  house,  or 
enjoying  a feast  with  the  master,  it  is  through  a 


264 


Women  of  the  Orient. 


perforated  screen  or  lattice  partition  set  up  for  the 
occasion.  Among  the  literati  who  have  frequently- 
come  in  contact  with  foreigners,  and  are  the  most 
enlightened  and  liberal,  an  introduction  to  the  wives 
and  daughters  of  the  family  may  sometimes  be  ob- 
tained by  native  and  even  foreign  gentlemen ; but 
this  is  rare,  since  among  those  of  the  most  advanced 
notions  it  is  not  customary  to  introduce  ladies  and 
gentlemen  to  each  other,  and  at  entertainments  the 
gentlemen  eat  and  chat  together  in  the  public  hall, 
while  the  ladies  do  the  same  in  their  private  apart- 
ments. Usually  when  visiting  a wealthy  Chinaman 
at  his  residence,  a rustling  of  silk  or  a suppressed 
titter  behind  the  lattice  of  the  women’s  apartments, 
or,  perhaps,  the  flash  of  a pair  of  black  eyes  through 
a partly  open  door,  would  assure  us  of  the  presence 
of  one  or  more  of  the  fair  sex ; but  not  often  were 
we  favored  with  a more  satisfactory  evidence. 

Aside  from  the  laboring  classes,  women  are  rarely 
seen  upon  the  streets  until  they  have  passed  the 
meridian  of  life.  Old  women  are  frequently  seen, 
hobbling  along  on  their  dainty  feet,  supported  by  a 
cane  or  an  attentive  servant.  In  those  localities 
where  the  greatest  freedom  is  enjoyed,  first-class 
women  sometimes  appear  at  public  gatherings,  but 
always  apart  from  the  men.  I have  occasionally  seen 
husbands  and  wives  and  children  of  the  upper  class 
together  during  some  ceremony,  at  a grave  or  at  an 
important  festival,  or,  as  in  two  or  three  instances, 
at  a sort  of  family  picnic;  but  even  then  the  greatest 
reserve  was  maintained,  the  men  and  the  women 
walking  and  eating  in  separate  groups.  No  husband 


Secl  us i on. 


265 


walks  with  his  wife  in  public;  and  even  at  gatherings 
of  particular  friends  in  private  houses  the  ladies  keep 
by  themselves  at  one  side  of  the  room,  and  hold  no 
conversation  with  the  gentlemen. 

Where  the  residences  of  the  wealthy  are  near  the 
water,  ladies  frequently  take  the  air  in  house-boats 
with  lattice  sides,  or  windows  with  blinds,  so  that 
they  can  see  without  being  seen.  The  merry  voices 
of  such  pleasure-seekers  prove  to  the  traveler  that 
the  life  of  these  secluded  creatures  is  by  no  means 
as  cheerless  and  miserable  as  some  have  described  it. 
Chinese  ladies  also  claim  the  privilege  of  worshiping 
and  burning  incense  in  the  temples  and  pagodas  at 
certain  prescribed  times.  On  such  occasions,  they 
array  themselves  in  their  richest  robes,  paint  their 
faces  with  the  greatest  care,  and  adorn  themselves 
with  the  choicest  jewels.  They  ride  to  the  temple 
in  closed  sedan  chairs,  which  they  leave  in  the  outer 
court.  This  is  one  of  their  rare  opportunities  for 
seeing  and  being  seen,  and  they  certainly  know  how 
to  make  the  most  of  it. 

In  visiting  noted  temples  we  frequently  saw 
groups  of  such  women  passing  from  shrine  to  shrine 
with  their  prayers  and  offerings.  Sometimes,  when 
noticed  by  us,  they  would  timidly  retire  behind  a 
friendly  screen,  and,  in  one  or  two  instances,  a priest 
requested  us  to  withdraw  to  some  other  part  of  the 
building;  but  usually  they  seemed  thoroughly  to 
enjoy  the  opportunity  of  a good  look  at  the  for- 
eigners, and  would  stand  at  a safe  distance  and  stare 
at  us  until  we  departed.  When  making  extended 
excursions  into  the  country  we  frequently  left  our 


266 


Women  of  the  Orient. 


house-boats,  or  sedan  chairs,  and  walked  through  a 
village  or  a small  town.  The  common  people  would 
gather  in  large  crowds  and  follow  us  from  point  to 
point,  but  the  better  class  of  ladies  would  invariably 
leave  the  street,  or  their  door-ways,  in  which  they 
sometimes  sit  during  the  afternoon,  and  content 
themselves  with  peering  after  us  around  corners,  or 
through  little  openings  in  the  window  screens,  thus 
gratifying  their  curiosity  without  compromising  their 
respectability. 

Among  the  poor,  these  rules  are  not  observed, 
the  very  necessities  of  their  daily  existence  prevent- 
ing. Frequently  there  is  but  one  room  in  the  house; 
every  adult  member  of  the  family  must  labor  for 
the  common  support;  hence  women  as  well  as  men 
come  and  go  about  the  streets  and  in  the  fields  as 
their  daily  occupations  require.  In  some  localities 
respectable  women  even  of  the  laboring  class  are 
very  modest  and  cautious,  holding  no  conversation 
with  the  men  they  may  chance  to  meet,  even  though 
they  be  their  nearest  neighbors.  Dr.  Nevius  relates 
an  instance  where,  in  the  province  of  Shantung,  a 
stranger  was  driven  out  of  a village  by  a mob,  on 
account  of  taking  the  liberty  of  asking  a woman  in 
the  street  the  road  to  an  adjoining  town. 

There  are  instances  where  wealthy  Chinese  ladies 
are  well  educated,  according  to  Chinese  methods, 
and  where  the  girls  of  the  family  are  permitted  to 
study  with  their  brothers  under  the  care  of  the  family 
tutor;  but  such  cases  are  extremely  rare,  and  ladies 
in  general  are  obliged  to  resort  to  something  besides 
reading  to  pass  away  their  time,  in  an  aristocratic 


Seclusion. 


267 


seclusion  which  brands  useful  labor  as  a degrada- 
tion. The  daily  life  of  all  such  is  an  aimless  and 
purposeless  monotony.  They  play  cards  and  tell 
fortunes;  they  chat  about  household  matters,  and  ex- 
change neighborhood  gossip  with  their  lady  visitors. 
Matrimonial  matters  come  under  consideration,  with 
a discussion  of  the  feet  and  robes  and  outfit  of  some 
particular  bride.  Religious  superstitions  and  the 
merits  of  various  gods  and  goddesses  receive  a share 
of  attention.  Family  quarrels  absorb  much  time,  and 
afford  a not  altogether  unwelcome  variety.  Some 
ladies  sew  or  embroider,  while  others  paint  on  silk, 
or  a snowy  white  paper  made  of  the  pith  of  a tree. 

The  Celestials  are  probably  the  most  superstitious 
people  in  the  world,  and  the  women  in  particular  are 
extremely  fond  of  relating  ghost  stories  and  fairy 
stor:«es,  and  legends  about  the  gods  and  their  adven- 
tures. Of  these  there  is  an  endless  variety. 

Though  secluded,  the  ladies  devote  a great  deal 
of  time  to  dress  and  the  embellishment  of  their  per- 
sons. Rich  goods  are  sent  to  them  from  the  shops, 
and  from  these  they  make  their  selections,  discuss- 
ing and  comparing  and  arranging  with  as  complete 
a disregard  of  expense  or  the  time  wasted  as  any 
American  woman  of  fashion.  In  fact,  they  are  only 
too  glad  of  something  to  “kill  time,”  which  hangs 
so  heavily  on  their  hands.  One  fact  alone  makes 
their  condition  bearable,  and  that  is,  they  have  never 
known  any  thing  better. 

It  is  an  ancient  Hindoo  proverb  that  “a  woman’s 
virtue  is  her  best  veil,”  and  all  the  evidence  goes  to 
show  that  in  the  first  centuries  of  the  nation’s  histor. 


CHINESE  SHOPMAN  EXHIBITING  HIS  GOODS. 


Secl  us/on. 


269 


women  with  uncovered  faces  were  accustomed  freely  to 
appear  in  public,  and  that  they  were  accorded  the  same 
freedom  in  social  life  that  is  now  enjoyed  by  women 
of  other  lands.  The  first  signs  of  woman’s  social 
degradation  in  India  appeared  in  the  time  of  the  first 
Moslem  invasions,  in  the  tenth  and  eleventh  centu- 
ries; and  from  that  time  on  to  the  complete  estab- 
lishment of  the  great  Mogul  empire,  “the  march  of 
Islam  proved  the  bane  of  woman.”  The  history  of 
India  not  only  reveals  the  fact  that  much  honor  and 
respect  were  accorded  to  woman  in  those  pre-Moslem 
days,  but  also  brings  out  in  strong  light  the  virtues 
and  achievements  of  many  superior  women,  who 
wielded  great  influence  in  the  political  and  literary 
world  as  well  as  in  social  life.  And  even  in  modern 
days  instances  are  not  wanting  of  woman’s  influence 
and  ability  not  at  all  in  harmony  with  the  idea  of  her 
complete  degeneracy.  John  Stuart  Mill  mentions  sev- 
eral instances  within  the  range  of  his  own  knowl- 
edge, where  the  government  of  certain  Indian  States, 
tributary  to  the  British  crown,  “was  conducted  with 
integrity  and  decency,  where  the  arts  of  peace  were 
practiced,  and  the  principles  of  reasonable  order 
were  upheld,  and  yet  the  de  facto  ruler  was  a woman.” 
The  present  queen,  or  begum,  of  Bhopal,  is  a 
remarkable  example  of  woman's  ability  to  control 
even  the  highest  interests  of  society,  since  her  prov- 
ince has  become,  under  her  enlightened,  liberal  rule, 
and  especially  through  her  efforts  for  the  emancipa- 
tion of  woman,  one  of  the  most  prosperous  and  pro- 
gressive in  all  the  empire.  India  has  many  historical 
monuments,  such  as  the  Taj  Mahal,  which  have 


2 -jo  Women  of  the  Orient. 

recognized,  through  centuries  past,  the  I101101  due  to 
woman’s  worth  and  influence  in  certain  exceptional 

cases ; but  these, 
like  the  bright 
colors  in  a paint- 
ing, only  bring 
out  in  stronger 
contrast  the  deg- 
radation of  the 
millions  of  wo- 
men who  are  de- 
nied all  rights 
and  all  opportu- 
nity for  a true  in- 
tellectual devel- 
opment, and  are 
the  victims  of  a 
most  unjust  and 
senseless  espion- 

BEGUM  OF  BHOPAL. 

Hindoo  writers  and  scholars  all  assert  that  seclu- 
sion was  not  one  of  their  original  national  customs; 
but  that  when  their  Mohammedan  conquerors  over- 
ran the  country  they  immediately  began  to  select  the 
fairest  and  best  of  the  Hindoo  women  for  themselves, 
and  so  in  sheer  self-defense  the  husbands  and  fathers 
were  obliged  to  restrict  the  liberty  of  their  wives 
and  daughters.  Against  this  the  women  very  nat- 
urally rebelled;  and  to  quiet  them,  and,  if  possible, 
make  them  contented  with  their  lot,  a noted  Biah- 
min,  who  was  greatly  revered  by  the  people,  had  a 
convenient  revelation  in  a new  Shaster,  by  which  the 


Sec i.  usi  on. 


27  T 

gods  placed  their  seal  of  approval  upon  the  newly 
inaugurated  system.  For  the  very  same  reason,  ed- 
ucation was  henceforth  denied  them,  that,  through 
lack  of  intelligence,  their- restraint  might  be  the  more 
bearable;  their  treatment  in  this  respect  harmonizing 
with  all  history  in  showing  that  ignorance  is  ever 
the  faithful  ally  of  tyranny  and  oppression. 

The  great  mass  of  Hindoo  and  Mohammedan 
women  in  India  are  not  secluded,  but  come  and  go 
as  their  occupations  require.  These  are  the  wives 
and  daughters  of  mechanics,  laborers,  coolies,  and 
poor  farmers,  who  perform  more  or  less  out-door 
work.  These,  quite  generally,  cover  their  faces 
when  strangers,  either  native  or  foreign,  are  about, 
and  never  stop  to  converse  with  men,  even  their 
own  relations,  in  public.  They  may  be  seen  trading 
in  the  bazaars,  but  seldom  tarry  in  any  public  as- 
sembly; if  so  they  take  a position  by  themselves 
behind  the  men.  The  wives  of  middle-class  men, 
such  as  shop-keepers  and  well-to-do  farmers,  are  ac- 
corded nearly  as  much  liberty,  although  their  occu- 
pations are  seldom  out  of  doors.  They  are  generally 
closely  veiled  when  they  go  upon  the  streets  at 
certain  hours  prescribed  by  custom,  and  will  usually 
seek  the  nearest  hiding-place  whenever  a foreigner 
approaches. 

The  rigors  of  seclusion  fall  heaviest  upon  the 
women  of  high  caste,  or  who  belong  to  very  wealthy 
families.  These  rarely  leave  the  zenana;  many 
of  them  know  nothing  of  the  beauties  of  field  or 
flower,  and  have  no  knowledge  of  the  neighborhood 
of  their  abode;  they  can  not  be  looked  upon  by  a 


Women  of  the  Orient. 


2~j  2 

physician,  but  all  medical  advice  must  be  given 
through  a second  person;  if  obliged  to  give  evidence 
in  a court,  it  is  from  behind  a thin  partition  provided 
for  the  purpose  ; and  if  they  go  abroad,  it  is  invariably 
in  closely  shut  palanquins,  or  bullock-carts,  and  con- 
stantly watched  by  jealous  eyes.  “ Purdah  women ” 
is  the  name  given  to  all  such.  Purdah  simply  means 
curtain.  In  a climate  like  that  of  India,  ventilated 
rooms  are  indispensable,  and  in  the  rooms  of  the 
women’s  court,  especially,  doors  are  seldom  used, 
their  places  being  supplied  by  curtains,  which  are 
suspended  with  a space  of  eight  or  ten  inches  above, 
for  the  circulation  of  air.  These  high-caste  ladies 
spend  their  whole  lives  behind  such  purdahs;  there 
is,  therefore,  “a  painful  fitness  in  calling  them  pur- 
dah women." 

Now  that  the  English  have  become  so  numerous  in 
the  country,  the  most  liberal  Baboos  will  occasionally 
permit  their  wives  and  daughters  not  only  to  receive 
visits  from  their  English  lady  friends,  but  also  to  re- 
turn those  visits,  in  the  manner  above  mentioned ; 
but  no  woman  leaves  her  palanquin  until  safe  within 
the  walls  of  the  friendly  house,  and  even  then  only 
under  the  assurance  that  no  gentlemen  are  in  sight. 
I am  told  that  in  some  of  the  villages  of  Northern 
India  women  of  this  class  are  permitted  to  walk 
about  closely  veiled;  but  this  is  a laxity  which  does 
not  prevail  to  any  great  extent. 

In  the  latter  part  of  the  day  in  Calcutta,  Bombay, 
and  other  cities  of  India,  I have  frequently  met  a prince 
or  a wealthy  native  gentleman  riding  briskly  along  on 
horseback  or  in  an  open  carriage,  followed  by  from 


Secl  us/ ox. 


273 


one  to  ten  elegant  closed  carriages,  fitted  with  shutters 
so  arranged  that  while  the  fair  occupants  could  readily 
see  all  that  was  passing  in  the  street,  they  themselves 
could  not  be  distinguished  by  the  profane  eyes  of 
either  natives  or  foreigners.  In  these  carriages  rode 
the  wives  and  daughters  of  the  gentleman,  whose  im- 
portance in  the  world  depended  very  much  upon  the 
length  of  the  procession  which  he  so  complacently 
led.  A strange  sort  of  pleasure  riding,  you  will  say; 
and  yet  it  is  a relief  from  the  monotonous  existence 
of  the  zenana,  and  is  not  without  its  effect  upon  the 
spirits  of  the  ladies,  as  evidenced  by  the  merry  laugh- 
ter which  usually  saluted  my  ears  from  behind  the 
shutters  as  the  funereal-looking  train  swept  by. 

Our  party  was  once  entertained  by  a noted  Rajah, 
Sir  Deo  Narain  Singh,  of  Benares,  who  is  in  high 
favor  with  the  British  Government,  on  account  of 
services  rendered  by  himself  and  father  in  the  mutiny 
of  1857,  and  who  has  received  the  order  of  the  “ Star 
of  India”  from  a grateful  sovereign.  This  prince  is 
known  to  be  especially  liberal  in  his  views;  and, 
speaking  English  fluently,  he  has  also  adopted  many 
English  customs,  especially  in  the  furniture  of  his 
rooms  and  his  manner  of  living.  His  beautiful  palace 
and  grounds,  arranged  in  exquisite  taste  and  kept  in 
the  most  perfect  order,  delighted  us  beyond  measure. 
His  marked  attention  and  evident  interest  in  our  visit 
were  very  gratifying  to  us,  and  we  certainly  expected, 
in  this  case,  to  enjoy  the  opportunity  of  meeting  a na- 
tive family  of  the  highest  class.  But,  to  our  great  dis- 
appointment, from  the  time'he  greeted  us  in  his  mag- 
nificent reception  hall  to  the  moment  when  he  threw  a 


274 


Women  of  the  Orient. 


tinsel  chain  about  each  of  our  necks,  sprinkled  rose- 
water on  our  handkerchiefs  and  clothing,  and  offered 
us  each  a roll  of  pan  to  chew — thus  bidding  us  a 
ceremonious  farewell — no  mention  was  made  of  his 
family,  and  the  form  of  no  woman  or  girl,  either 
beautiful  or  ugly,  greeted  our  curious  eyes. 

Purdah  life  is  enjoined  upon  all  who  are  able  to 
practice  it,  by  the  later  Shasters,  thus  transforming  a 
home  into  a prison.  Here  woman  has  “jealousy  for 
her  jailer  and  suspicion  as  her  spy.”  All  this  is  bad 
enough  when  her  husband  is  at  home,  but  when  he  is 
obliged  to  be  absent  for  a time,  the  degrading  and 
insulting  bonds  are  drawn  with  a twofold  tightness. 
A certain  Shaster  commands: 

fe 

“ If  a man  goes  on  a journey  his  wife  shall  not  divert  her- 
self by  play,  nor  shall  see  any  public  show,  nor  shall  laugh,  nor 
shall  dress  herself  in  jewels  or  fine  clothes,  nor  hear  music,  nor 
shall  sit  at  the  window,  nor  shall  behold  any  thing  choice  and 
rare,  but  shall  fasten  well  the  house  door  and  remain  private, 
and  shall  not  eat  any  dainty  food,  and  shall  not  blacken  her 
eyes  with  powder,  and  shall  not  view  her  face  in  a mirror.  She 
shall  never  amuse  herself  in  any  such  agreeable  employment 
during  the  absence  of  her  husband.” 

Such  is  the  sacred  law,  a standing  and  unpardon- 
able insult  to  woman’s  intelligence  and  virtue. 

The  husbands  in  a large  household  do  not  often 
enter  the  women’s  court  during  the  day,  but  if  for  any 
reason  it  becomes  necessary  for  one  to  do  so,  he  either 
sends  a notice  of  his  approach  by  some  child  or  serv 
ant,  or  makes  such  a noise  that  all  may  hear  his  foot- 
steps, and  then  each  woman  quickly  retires  to  her 
room,  the  intruder  passiiig  directly  to  that  occupied 
by  his  own  family.  “Younger  brothers  may  see 


Seclusion. 


275 


their  older  brothers’  wives,  go  into  their  apaitments, 
and  converse  with  them;  but  an  eldei  bi other  may 
not  see  his  younger  brother’s  wife.” 

So  strict  are  orthodox  Hindoos  in  observing  the 
rules  of  seclusion,  that  a multitude  of  instances  are 
on  record  where,  in  the  times  before  British  rule  be- 
came general,  innocent  women  whose  faces  had  been 
accidentally  seen  by  men  outside  their  own  households 
have  been  put  to  death  by  enraged  husbands,  that  the 
dishonor  thus  brought  upon  their  names  might  be 
wiped  out  in  blood.  And  even  now,  these  rules 
are  as  rigorously  enforced  as  is  possible  without  re- 
sorting to  such  extreme  measures.  We  hear  much 
of  the  increasing  liberality  of  the  Baboos  in  such 
matters,  but  I am  satisfied  that,  practically,  upper- 
class  women  in  general  enjoy  but  little,  if  any , more 
liberty  than  they  did  fifty  or  one  hundred  years  ago. 
Except  where  Christianity  has  opened  their  prison 
door,  it  remains  as  closely  shut  and  strongly  barred 
as  ever. 

Miss  Brittan,  for  many  years  a missionary  in 
India,  says: 

“When  I teach  in  one  house,  I sit  up-stairs  in  a little 
veranda  which  is  walled  all  around.  Into  the  veranda  a 
strongly  barred  window  opens,  behind  which  sit  the  women 
who  are  being  taught,  passing  their  books  and  work  through 
the  bars.  I always  think  of  our  Savior’s  words  when  visiting 

them ‘ I was  in  prison  and  ye  came  unto  me.’  A woman,  whose 

eyes  filled  with  tears  when  she  saw  a flower  which  was  brought 
her  to  copy  in  wool,  said:  'Ah,  this  reminds  me  of  the  time 
when  I was  a child,  for  there  were  others  like  this  in  my  father’s 
garden,  and  1 have  not  seen  it  for  so  long.'  Then,  pointing  a 
few  yards  before  her  to  a high  wall  covered  with  dirt  and  moss, 
she  added,  ‘ That  is  the  only  prospect  I have  had  for  years.’  . . 


270 


Women  of  the  Orient. 


Yesterday  I entered  a house  which  was  exactly  like  those  I had 
read  of  before  I came  to  India.  The  Baboo,  or  gentleman  of 
the  house,  had  a suite  of  rooms  furnished  elegantly — rich  car- 
pets, sofas,  chairs,  beautiful  paintings  and  statuary,  with  a 
center-table  covered  with  vases  and  curiosities.  It  really  was 
refreshing  to  see  such  beauty  and  elegance.  But  alas!  I was 
shown  into  the  women’s  apartments,  and  the  tears  would  come 
to  my  eyes,  notwitlistanding-my  efforts  to  restrain  them.  Ah, 
how  sad!  The  Baboo  spoke  English  to  me,  and  was  a gentle- 
man. His  wife  sat  on  a dirty  mat,  which  was  thrown  on  a damp 
stone  floor,  her  hair  uncombed,  her  one  article  of  clothing — a 
sarree — wretchedly  dirty,  and  the  appearance  of  every  thing  in 
the  bare,  miserable  little  room  she  lived  in  was  that  of  lowest 
heathenism.  As  I saw  no  chair,  I sat  down  on  the  mat  beside 
the  woman  until  a servant  brought  me  one,  which  he  said  the 
Baboo  had  sent  me.” 

In  a little  English  work  called  “Wants  and  Woes 
of  India’s  Daughters,”  published  in  1864,  the  follow- 
ing incidents  are  mentioned: 

“A  short  time  ago  a benevolent  English  lady  gained  per- 
mission to  visit  the  zenana  of  a gentleman  with  whom  she  was 
well  acquainted.  On  entering  the  court  she  was  gazed  on  with 
wonder  by  the  inmates,  and  asked  a number  of  puerile  ques- 
tions, such  as  woidd  scarcely  have  been  put  by  intelligent  chil- 
dren of  six  years  old.  Among  other  things  she  was  requested 
to  describe  a European  gentleman — his  dress,  appearance, 
bearing,  etc.  ‘What  would  we  give  to  see  one!’  said  they 
all  together,  as  the  description  closed.  ‘ 1 will  manage  it  for 
you,  if  possible,’  replied  the  lady.  She  told  her  husband,  who 
entered  into  the  matter  with  much  kindness.  The  Baboo  was 
consulted  as  to  how  it  might  be  arranged,  and  an  expedient 
was  devised.  A screen  or  purdah  was  placed  across  the  largest 
apartment  of  the  zenana,  in  which  small  holes  were  perforated. 
The  European  gentleman,  who  was  tall,  walked,  hat  in  hand, 
to  the  part  of  the  room  outside  the  screen.  He  took  pains  to 
show  himself  off  for  the  gratification  of  the  poor  prisoners 
within,  and  his  wife  afterward  enjoyed  their  expressions  of  de- 
light and  wonder.  ‘We  shall  never  forget  it,’  said  they,  ‘ If'e 
shall  now  have  something  to  talk  of  as  long  as  vjc  live.' 


Seclusion. 


27/ 

“ One  of  the  teachers  who  visited  a zenana  in  Calcutta  had 
been  telling-  the  ladies  there  of  some  of  the  especial  promises 
made  in  the  Christian  Scriptures  to  women.  ' Really,'  said  a 
young  wife,  1 your  Bible  must  have  been  written  by  a woman , 
it  contains  so  many  kind  things  about  us.  Our  Shusters  say 
nothing  but  what  is  hard  and  cruel  of  us.'  " 

A lady  of  my  acquaintance,  a zenana  teacher,  says 
that  in  visiting  one  of  her  schools  and  talking  to  the 
girls  she  made  some  reference  to  the  river,  which  is 
not  more  than  a quarter  of  a mile  outside  the  city, 
and  was  surprised  to  find  that  they  'did  not  know 
there  was  a river  there. 

Frequently',  when  riding  upon  the  back  of  an  ele- 
phant through  the  narrow  streets  of  some  city  in 
India,  I have  had  glimpses  of  the  females  of  the 
shop-keepers’  families  who  occupied  the  upper  rooms 
of  the  houses,  where  windows  opened  upon  galleries 
overhanging  the  street.  My  elephant  lifted  me  to  a 
level  with  this  second  story,  and,  as  the  animal’s  tread 
was  noiseless,  the  ladies  would  not  be  aware  of  my 
approach  until  my  profane  eyes  were  looking  directly 
into  their  sitting  or  eating  room.  Instantly  would  be 
heard  a loud  scream,  and  the  veryr  first  act  would  be 
to  hide  the  face.  Sometimes  the  doors  and  shutters 
would  be  closed  with  a slam  and  a curse;  sometimes 
the  ready  veil  would  be  hastily  drawn  down,  or  the 
frightened  creatures  would  throw  themselves  flat  upon 
the  floor  of  the  apartment  and  cover  their  heads  with 
their  chuddars , or  white  outer  garments,  until  the  in- 
fidel had  passed. 

So  strong  are  the  influences  of  their  peculiar 
education  that  numerous  instances  are  on  record 
where  women  have  sacrificed  their  lives  rather  than 


278 


Women  of  the  Orient. 


permit  the  sanctity  of  the  veil  to  be  violated.  Rev. 
Dr.  Butler  relates  one  of  these: 

“In  llie  detachment  which  Major  Broadfoot  had  to  take 
from  Lodiana  to  Cabul  there  were  wives  of  many  native  officers; 
and  the  Major,  in  the  performance  of  his  troublesome  duty, 
had  them  each  provided  for  their  long  journey  with  a liowdah 
fixed  on  a camel's  back.  Din  ing  the  march  one  of  these  liow- 
dahs  came  to  the  ground  suddenly,  and  there  was  a general 
halt,  for  the  native  lady  had  got  entangled  in  the  frame-work, 
and  had  swung  around  beneath.  An  English  officer,  seeing  her 
danger,  sprang  from  his  horse  to  rescue  her,  but  his  action  was 
arrested  by  the  other  ladies,  who  saw  his  intention  as  well  as 
the  lady’s  peril,  and  from  behind  their  curtains  cried  out  that 
he  must  not  approach  her,  as  he  could  not  save  her  unless  by 
touching  her  person  and  lifting  the  veil  that  enveloped  her. 
The  astonished  officer  would  have  done  it,  nevertheless,  had 
it  not  been  that  the  poor  lady  herself  implored  him  not  to 
approach  her, — she  would  rather  risk  death.  Her  struggle  to 
escape  was  in  vain;  the  terrified  and  unwieldy  beast  actually 
trampled  her  to  death  before  their  eyes!’’* 

Time  hangs  heavily  on  the  hands  of  these  zenana 
women.  Most  of  them  are  obliged  to  cook  the  food 
for  their  husbands,  as  servants  of  a high  caste  are 
hard  to  find;  and  no  food  can  be  eaten  which  is 
prepared  by  one  of  a lower  caste.  But  after  the 
morning  meal  is  disposed  of,  and  the  cooking  uten- 
sils washed  and  scoured,  there  is  nothing  more  of 
importance  to  be  done  until  evening.  Sewing  is 
done  by  those  employed  for  the  purpose;  washing 
is  the  work  of  a caste  of  men  who  do  nothing  else; 
the  care  of  the  Baboos’  rooms  devolves  upon  the 
servants,  who  also  bring  to  the  ladies’  apartments 
every  thing  they  require  during  the  day.  Dressing, 
sleeping,  gossiping,  or  visiting  fill  up  the  day. 


* 


'“Land  of  the  Veda,”  page  4S8. 


Seclusion. 


279 


Quarreling  is  a favorite  occupation,  heaping  all 
manner  of  abuse  upon  each  other.  The  entire 
population  of  the  women’s  court  gather  about  the 
contestants.  Blows  are  seldom  struck,  but  the  war 
of  words  waxes  hotter  and  hotter,  until  one  or  the 
other  is  fairly  exhausted,  and  leaves  her  antagonist 
in  possession  of  the  field. 

Once  or  twice  a week  the  family  barberess  comes 
in  to  cut  the  toe  and  finger  nails  of  the  women  and 
girls,  stain  their  hands  with  henna , a red  dye  pre- 
pared from  the  juice  of  a tree,  and  amuse  them  with 
the  scandal  of  the  neighborhood,  or  with  wonderful 
stories,  which  she  is  very  skillful  in  relating.  I am 
assured  that  nearly  all  these  stories,  of  which  the 
women  are  so  fond,  and  which  the  youngest  girl  in 
the  court  is  permitted  to  hear,  are  extremely  vile 
and  licentious.  The  very  best  of  them  relate  to  the 
extravagant  acts  of  the  gods,  or  their  low  amours, 
and  the  adventures  of  certain  persons  in  the  various 
transmigrations  through  which  they  had  passed. 
Most  of  these  women  are,  in  intelligence,  like  cor- 
rupt children,  and  these  things  are  an  unnatural 
delight  to  them. 

Old  women,  especially  widows,  are  generally  per- 
mitted to  go  out,  if  they  desire.  One  meets  them 
in  the  markets  and  in  the  temples;  but  they  are 
usually  excessively  timid,  and  carefully  shade  their 
faces  from  the  gaze  of  the  crowd.  Going  on  a pil- 
grimage to  some  distant  and  noted  shrine  is  a favor- 
ite practice  with  Hindoo  women.  Old  women  do 
this  that  they  may  enjoy  a happy  transmigration 
after  death,  while  young  ‘and  wealthy  women  under- 


Women  of  the  Orient. 


2. So 


take  such  journeys  on  foot,  and  begging  their  suste 
nance,  that  they  may  be  restored  to  caste  after  some 
act  of  disobedience  to  the  rules  of  their  station. 
They  are  permitted,  and  sometimes  required,  to  go 
unveiled.  Of  the  thousands  of  pilgrims  which  throng 
the  highways  in  every  part  of  the  country,  such 
women  form  a large  proportion. 

I met  one  old  woman  near  Allahabad,  who  said 
she  was  over  seventy  years  of  age.  Her  feet  were 
bare  and  her  raiment  scanty,  and  she  sustained  life 
by  begging  from  day  to  day.  She  had  come  from  a 
city  two  hundred  miles  north,  and  was  going  to 
Benares,  the  sacred  city,  where  she  said  she  hoped 
to  die;  but  if,  after  a reasonable  time,  that  happiness 
was  denied  her,  she  expected  to  return  to  her  home 
in  the  same  painful  manner,  but  purified  and  fitted 
for  the  most  favorable  advancements  in  future  states 
of  existence.  With  a few  annas  I purchased,  as  a 
memento,  a small  piece  of  the  knotted  staff  which 
she  had  selected  to  be  the  companion  of  her  entire 
pilgrimage,  and  which  she  said  should  be  burned  at 
last  with  her  dead  body.  I tried  to  tell  the  poor 
old  creature  of  a better  way,  but  she  only  laughed, 
and  said  she  was  too  old  to  learn.  The  most  devout 
and  earnest  worshipers  seen  in  all  temples  and 
sacred  places  are  these  pilgrim  women,  who  are  thus 
painfully  seeking,  in  the  only  way  they  know,  some 
mitigation  of  their  hard  lot,  at  least  in  a future  state. 

A well-known  missionary  relates  the  following 
illustrative  incident: 

“One  day,  when  I was  walking  in  a retired  village,  my 
attent'on  was  arrested  by  seeing  two  objects,  at  some  distance 


Seclusion. 


281 


before  me,  rolling  in  the  mud.  As  I approached  the  spot,  I 
found  two  females,  almost  exhausted  by  fatigue.  I learned  that 
they  had  vowed  to  their  goddess  to  roll  in  this  manner  from 
one  temple  to  another.  They  had  spent  nearly  a week,  and 
had  not  accomplished  one-half  their  journey.  But  no  argu- 
ments, no  remonstrances  on  my  part  could  induce  them  to 
relinquish  their  undertaking.  On  leaving  them  I indignantly- 
expostulated  with  a learned  Brahmin,  who  stood  near  by,  and 
pointed  to  the  miserable  objects  I had  just  left.  ‘Oh,’  said  he, 
‘this  is  worship  exactly  suited  to  the  capacity  of  females.  Let 
them  alone,  they  are  sincere;  of  course  their  worship  will  be 
accepted.’  ” 

In  January,  1874,  I attended  a Hindoo  Mela,  or 
religious  festival,  held  at  the  junction  of  the  river 
Jumna  with  the  Ganges,  which  is  a peculiarly  sacred 
place  to  all  devout  Hindoos.  It  was  a sort  of  com- 
bination of  religious  camp-meeting  and  mercantile 
fair;  thousands  of  tents  and  booths  being  erected 
upon  the  sandy  plain  for  the  purposes  of  shelter 
and  business.  It  continued  three  weeks,  and  was 
attended  by  more  than  one  million  different  people, 
who  came  as  pilgrims  from  every  part  of  the  empire. 
Some  came  on  horseback,  or  in  carriages;  others,  on 
elephants;  and  still  others,  in  bullock-carts;  but  the 
great  majority  came  on  foot.  Thousands  of  high- 
caste  women  were  enjoying  this  rare  opportunity  of 
getting  a sight  of  life  outside  the  zenana,  as  under 
certain  circumstances  they  are  permitted  to  attend  a 
Mela.  They  came  in  palanquins,  bullock-carts,  and 
gharries,  with  closed  curtains;  but  embracing  every 
opportunity  to  peep  out  at  the  strange  sights  along 
the  way.  They  were  singing  native  songs,  which 
the  missionaries  informed  me  were  too  vile  to  be 
translated,  but  all  in  praise  of  the  gods. 


282 


Women  of  the  Orient. 


One  native  Christian  assured  me  that  many  of 
the  men  came  to  the  Mela  for  the  sole  purpose  of 


gazing  upon  the  high-caste  women,  who  often  ap- 
peared unveiled  during  the  religious  ceremonies. 


OROUP  OF  FAKIRS. 


Seclusion. 


283 


All  were  dressed  in  their  best,  and  it  was  a time  of 
general  hilarity.  The  tents  were  arranged  on  each 
side  of  long  streets  running  down  to  the  water’s 
edge.  The  traders  occupied  one  quarter,  the  Brah- 
mins another,  and  the  Fakirs,  or  religious  mendi- 
cants, still  another;  while  the  tents  of  the  zenana 
women  were  scattered  about  here  and  there,  but  all 
carefully  watched.  The  Fakirs  were  the  center  of 
attraction,  for  the  people  have  great  reverence  for 
them.  Most  of  them  were  nearly  naked,  some 
of  them  entirely  so;  and  all  were  daubed  from 
head  to  foot  with  clay  of  various  colors.  They  were 
constantly  busy  with  their  senseless  ceremonies,  and 
a more  disgusting  set  of  creatures  it  would  be  im- 
possible to  find.  The  Brahmins  were  there  in  great 
force,  soliciting  money  for  various  purposes,  and 
urging  the  people  to  all  sorts  of  extravagancies  in 
their  worship. 

Besides  the  other  religious  observances,  at  sun- 
rise of  each  morning  was  the  sacred  ceremony  of 
bathing  in  the  Ganges,  in  which  all  the  people  par 
ticipated,  under  certain  regulations  enforced  by  a 
large  body  of  po’ice  detailed  by  the  government  for 
that  purpose.  To  this  ceremony  thousands  of  high- 
caste  women  were  brought;  some  unveiled,  but 
most  of  them  enveloped  from  head  to  foot  in  their 
white  chuddars,  and  led  out  into  the  deep  water  by 
their  husbands,  or  some  near  relative,  where,  by  one 
devout  plunge,  all  their  sins  could  be  washed  away. 
Shivering  in  the  keen  morning  air  they  would  return 
to  their  tents  in  their  wet  garments,  or  to  their  palan 
quins  to  be  carried  back  to  their  homes  in  the  city, 

- 24 


:S4 


Women  of  the  Orient. 


All  the  extravagancies  of  which  we  have  heard  were 
here  practiced  by  the  Fakirs,  except  the  most  cruel 
acts  of  torture,  which  have  been  of  late  prohibited 
by  the  British  Government.  The  Brahmins,  who 
were  engaged  in  reading  the  Shasters,  usually  sat 
upon  platforms  erected  for  the  purpose,  under  spa- 
cious tents  or  awnings.  These  received  offerings  of 
fruits,  flowers,  and  money  from  the  women,  who 
thronged  them  from  morning  to  night.  All  the 
common  and  middle-class  women  stood  about  them; 
but  most  of  the  high-caste  women  were  in  palan- 
quins placed  near  at  hand,  where,  from  behind  the 
curtains,  they  could  enjoy  the  instructions  of  the 
priest,  and  join  with  their  more  common  sisters  in 
worshiping  him.  The  portions  of  the  Shasters  read 
on  such  occasions  were  such  as  are  calculated  to  im- 
press upon  the  minds  of  the  listeners  the  importance 
of  strict  obedience  to  their  husbands,  and  to  the 
laws  of  caste — the  same  old,  degrading,  hopeless 
story  which  has  been  sounded  in  the  ears  of  Eastern 
women  for  centuries;  nothing  to  elevate  them,  or  to 
add  to  their  intelligence  and  happiness;  an  unrec- 
ompensing gospel  of  self-abnegation  and  servitude; 
obey  and  be  saved,  disobey  and  be  damned — that  is 
all.  And  even  the  salvation  offered  is  so  conditioned 
upoi)  man’s  caprice  and  whim  as  to  be  practically 
beyond  their  reach.  Poor  creatures!  they  ask  for 
bread  and  are  given  a stone! 

In  and  about  Calcutta,  among  the  most  liberal, 
the  rules  regulating  seclusion  are  not  quite  so  strict 
as  elsewhere,  I am  told;  and  a few  high-caste 
women,  under  certain  peculiar  circumstances,  have 


Secl  us/on. 


285 


been  permitted  occasionally  to  appear  in  public;  and 
there  are  a few  instances  where  women  of  very  high 
position  have  succeeded  in  almost  entirely  throwing 
off  the  yoke  of  social  oppression,  and  taking  their 
rightful  places  in  public  life.  Such  a one  is  the 
Begum  of  Bhopal,  already  mentioned,  who  regularly 
appears  in  public,  receives  public  and  private  gentle- 
men of  note,  and  administers  the  affairs  of  her  little 
kingdom  with  all  the  ability  and  freedom  of  a male 
sovereign.  I need  not  say,  however,  that  such  in- 
stances are  extremely  rare. 

M.  Louis  Rousselet  gives  an  a«count  of  a visit 
he  paid  in  1873  to  a lady  of  this  class: 

"The  captain  proposed  that  we  should  call  on  a great  Hin- 
doo lady,  tli e widow  of  Hanibokti,  the  late  keeper  of  the  royal 
treasury,  who,  free  from  control,  and  of  advanced  notions, 
liked  to  frequent  good  European  society.  Rare  indeed  in  that 
country  is  the  opportunity  of  entering  the  house  of  a lady  of 
great  fortune  and  high  caste.  The  rules  of  the  zenana  are  sc. 
strict,  the  prejudices  so  deeply  rooted,  that  even  widows  scarcely 
dare  break  through  the  purdah. 

"The  widow  Hanibokti  received  us  in  a room  hung  with 
damask  and  magnificently  decorated.  Draped  in  a thin  veil 
of  rose-colored  silk  and  half  reclining  on  velvet  cushions,  she 
shone  forth  in  the  midst  of  all  her  splendid  surroundings.  Her 
figure  was  of  striking  beauty;  her  dress  glittered  with  jewels 
and  gold.  When  we  entered  she  gracefully  arose,  and,  having 
shaken  hands,  invited  11s  to  take  our  seats  on  each  side  of  her. 
She  asked  me  several  questions  about  Paris,  the  manners  and 
customs  of  the  French,  and,  above  all,  the  costumes  of  the 
ladies.  My  answers  sometimes  made  her  laugh;  but  what 
astonished  her  most  was  that  our  women  could  bring  them- 
selves to  go  out  on  foot  in  the  streets  and  public  promenades. 
Her  lively  and  animated  conversation  on  various  subjects,  and 
the  English  words  she  introduced,  indicated  in  this  lady  a de- 
gree of  education  that  one  would  never  expect  to  find  within 
the  walls  of  a zenana.  She  kindly  invited  me  to  repeal  my 


286 


Women  of  the  Of /ext. 


visit,  and  went  through  the  ceremony  of  the  ' pansopari'  herself; 
and  I withdrew  astonished  to  find  so  much  grace  anil  amiabil- 
ity. 1 he  ' pdnsopari'  is  a mixture  of  betel,  areca,  and  lime, 
which  it  is  the  custom  to  offer  to  guests  when  they  retire — a 
mixture  by  no  means  agreeable  to  chew  for  the  first  time,  but 
one  soon  gels  used  to  it.”* 

During  the  visit  of  the  Prince  of  Wales  to  India, 
in  1876,  many  high-caste  women  appeared  in  public 
to  see  the  Prince  and  enjoy  the  magnificent  parade, 
but  most  of  them  came  near  losing  caste  for  their 
temerity.  The  papers  gave  us  a long  account  of  a 
magnificent  reception  given  to  the  Prince  by  a mem- 
ber of  the  Bengal  Legislative  Council,  Baboo  Jug- 
gadanund  Mukerjee.  During  the  entertainment  the 
Baboo  introduced  the  women  of  his  family  to  the 
Prince,  who  prostrated  themselves  before  him  and 
worshiped  him  as  a god.  These  ladies  remained  un- 
veiled in  the  presence  of  the  Prince  and  his  entire 
staff.  This  expression  of  liberality  on  the  part  of  a 
strict  Hindoo  was  regarded  by  the  foreign  residents 
as  an  indication  of  better  days  for  Hindoo  women; 
but  they  have  since  changed  their  minds,  for  the 
Baboo  has  been  violently  attacked  for  his  departure 
from  orthodox  custom  by  almost  the  entire  native 
press.  The  India  papers  state  that  he  has  been  called 
a traitor  to  his  co-religionists  and  a disgrace  to  the 
Hindoo  community.  The  native  press  has  gone  so 
far  as  to  call  upon  all  Hindoos  of  equal  rank  to  re- 
fuse further  communication  with  him,  and  all  Hindoo 
tradesmen  to  refuse  to  serve  him.  It  will  probably 
cost  him  a handsome  sum,  paid  to  the  Brahmins,  to 
get  fully  restored  to  all  the  rights  and  privileges  of 

s“  India  and  ils  Native  Princes,”  page  89. 


SliCL  US  I ON. 


2S7 


his  caste.  Thus  it  is  evident,  notwithstanding  the 
frequent  rumors  of  a growing  liberality  of  sentiment 
among  the  educated  Baboos,  that  even  under  the 
most  favorable  circumstances  the  way  of  the  re- 
former is  hard. 

Parsee  women  in  India  seem  to  enjoy  the  most 
perfect  liberty,  and  are  seen  in  the  bazaars  of  Bom- 
bay and  other  cities,  or  walking  in  the  public  gardens, 
at  all  proper  hours.  In  the  evening  the  wealthy 
ladies  of  this 
class  appear 
elegantly 
dressed,  in 
handsome 
carriages,  on 
the  drives 
frequented 
by  the  best 
society. 

They  arc 
often  very 
pretty,  and 
are  said  to 
be  very  in- 
telligent. 

Egypt- 
ian, Turkish, 
and  Syrian 
women,  of 
the  better 


live  in  se-  EGYPTIAN  woman,  veiled. 


j8S 


Women  of  the  Orient. 


elusion,  and  when  they  go  abroad,  whether  it  be  on 
the  back  of  a donkey  or  in  a carriage  or  on  foot,  it 
is  with  a thick  veil  drawn  so  closely  over  their  faces 

that  all  thoughts  of  recog- 
nition, even  on  the  part 
of  a friend,  would  be 
hopeless.  The  only  ex- 
ception to  this  rule  is  in 
Constantinople,  where  the 
middle-class  ladies  appear 
in  French  dress  (all  but  a 
huge  silk  mantle  thrown 
over  their  elegant  toilets), 
and  with  white  lace  veils 
so  very  thin  that  they 
enhance  rather  than  hide 
their  beauty.  Thus  they 
find  it  to  their  advantage 
to  keep  to  the  letter  of 
the  law,  although  violat- 


ing its  spirit. 


Charles  Hall,  in  the  Atlantic  for  May,  1876,  tells 
us  that 


“ The  wives  of  the  Khedive  of  Egypt,  taking  advantage  of 
a slight  relaxation  in  the  government  of  the  harem,  are  now 
frequently  seen  driving  out  in  carriages  during  the  gay  season 
at  Cairo.  They  are  attended  by  one  or  more  black  men  on 
horseback.  They  wear  veils  so  transparent  that  a view  of  the 
features  of  the  face  is  permitted.  They  are  seen  by  the  whole 
fashionable  world,  but  with  no  opportunity  for  conversation. 
The  Consuls-General  gravely  salute  them  as  they  pass  by,  rais- 
ing the  hat;  at  least  it  is  understood  to  be  the  correct  thing  to 
do  this,  although  there  seems  to  be  an  anomaly  in  a salute  that 
can  not  be  rettn  ned.” 


LADY  OF  CAIRO. 


290 


Women  of  the  Orient. 


So  strong  are  the  Mohammedan  prejudices  against 
mixed  society  that,  even  in  most  of  the  Christian 
churches  I entered  in  Syria  and  Turkey,  a high  par- 
tition running  through  the  center  separated  the  women 
from  the  men  during  divine  service,  and  a native 
Christian  seldom,  if  ever,  walks  upon  the  street  in 
company  with  his  wife. 


Chapter  XIV. 


DRESS. 


IN  the  Orient,  dress  is  made  for  woman,  and  not 
woman  for  dress.  The  women  of  Asia  have  suf- 
fered many  evils  from  long'  established  custom  ; but 
for  one  thing,  at  least,  they  ought  ever  to  keep  green 
the  memory  of  their  ancestors;  namely,  for  handing 
down  to  them  a style  of  dress  which,  while  it  is  mod- 
est and  capable  of  great  elegance,  is  also  economical 
and  in  perfect  harmony  with  the  laws  of  health. 

In  Japan  I observed,  with  a fervent  sense  of  ap- 
preciation, that  while  the  men  were  strongly  inclined 
to  ape  foreign  fashions,  the  women  had  sense  enough 
still  to  adhere  strictly  to  their  established  customs  in 
dress.  A Japanese  dandy  with  an  American  hat  or 
a waistcoat  or  a pair  of  shoes,  or  perhaps  a coat, 
without  any  other  foreign  article  of  clothing,  was  a 
common  sight  in  the  sea-port  towns ; but  in  no  in- 
stance did  I see  a woman  wearing  a single  foreign 
article  of  dress. 

“The  fairest  sights  in  Japan  are  Japan’s  fair 
daughters.”  They  are  lithe  and  graceful,  and,  until 
the  cares  of  maternity  and  the  lapse  of  years  rob 
them  of  their  charms,  they  are  a robust,  cheerful, 
quick-witted,  attractive  class.  The  average  height 
of  Japanese  women  is  four  feet  three  inches.  They 
usualtv  have  a fair  complexion,  and  some  of  the 

25  291 


*02 


Women  of  the  Orient. 


uppei  class  a re  as  white  as  the  average  European 
lady.  This  is  regarded  as  a mark  of  distinction,  and 
where  it  is  lacking  the  deficiency  is  supplied  by  the 

use  of  cosmetics, 
the  presence  of 
which  they  are 
no  more  skillful 
in  concealing  than 
are  some  other 
votaries  of  fash- 
ion whom  I might 
mention. 

The  hair  is  al 
ways  black  and  is 
suffered  to  grow 
very  long.  The 
family  barberess 
puts  in  an  appear- 
ance about  three 
times  a week, 
and,  with  the  aid 
of  paste  and  oil 
hair-dressing  in  JAPAN.  and  an  abundance 

of  ornamental  pins,  arranges  the  lady’s  hair  in  a most 
becoming  manner,  affording  a complete  protection 
for  the  head,  which  is  seldom  furnished  with  any  ad- 
ditional covering. 

The  distinguishing  national  garment,  worn  by 
men  and  women  alike,  is  the  kirimon.  This  resem- 
bles very  much  a dressing-gown,  and  is  made  longer 
and  more  ample  for  women  than  for  men.  It  is 
folded  across  the  breast,  and  is  kept  in  position  by 


Dress. 


2 93 


n silk  or  cotton  sash,  narrow  and  of  moderate  length 
for  men,  but  much  more  elaborate  for  women,  es- 
pecially the  young  and  fashionable.  Beneath  this 
and  next  the  person,  girls  and  young  women  wear 
a somewhat  similar  garment  of  red  silk  crape. 
This  is  laid  aside  after  marriage,  and  the  contrast 
between  an  ardent  lover  and  a careless  husband  is 
bitterly  expressed  by  a common  proverb:  “Love 
leaves  with  the  red  petticoat.”  The  Japanese  wear 
no  linen  under-garments,  but  they  compensate  some- 
what for  this  seeming  disregard  of  cleanliness  by 
bathing  once,  and  often  twice  a day.  The  sleeves 
of  the  kirimon  are  always  wide  and  flowing,  and  are 
so  contrived  that  they  answer  the  purpose  of  pockets 
for  stowing  away  any  necessary  articles.  A long 
apron  is  worn  by  the  women,  and  among  the  upper 
classes  both  sexes  wear  an  over  jacket  reaching  to 
the  knees,  made  of  thin  goods,  and  embroidered  in 
various  places  with  the  mong , or  family  arms. 

There  are  various  kinds  of  foot-gear,  from  the 
straw  sandals  of  the  laboring  classes  up  to  the  stock- 
ings and  elegant  lacquered  clogs  of  the  wealthy. 
The  stockings  are  sometimes  white,  but  oftener  blue 
cotton,  with  a thick  canvas  sole,  and  made  with  a 
slit  between  the  great  toe  and  its  nearest  neighbor, 
to  admit  the  cord  by  which  the  sandal  or  clog  is 
fastened  to  the  foot.  Only  the  stocking  is  worn 
upon  the  mats  inside  the  dwellings  or  temples  01 
places  of  business.  These,  with  the  indispensable 
fan  and  oiled  paper  umbrella,  complete  the  dress  of 
a Japanese  lad)-. 

Among  the  poor  these  garments  are  cotton  i 


94 


Women  of  the  Orient. 


JAPANESE  WOMEN  WITH  CLOCS  AND  SANDALS. 

various  colors,  blue  predominating,  a full  suit  costing 
not  more  than  one  or  two  dollars;  while  among  the 
rich  they  are  of  silk,  and  are  supplemented  by  an 
endless  variety  of  gold  and  silver  ornaments,  with 
pearls  and  precious  stones. 


Dress. 


29S 


Perhaps  the  most  important  article  of  dress  in 
the  estimation  of  a Japanese  belle  is  her  obi,  or  girdle. 
This  admits  of  the  greatest  variety,  and  is  very  simple 
or  very  elaborate,  according  to  the  taste  and  means 
of  the  wearer.  It  is  often  of  the  richest  material, 
and  profusely  embroidered.  It  is  always  wide,  an- 
swering for  a corset  as  well  as  a sash,  and  is  long 
enough  to  pass  several  times  around  the  waist,  and 
then  is  tied  behind  in  an  enormous  bow  or  loop, 
which  falls  with  more  or  less  elegance  nearly  to  the 
feet.  This,  with  the  mincing  "gait  necessitated  by 
her  narrow  skirt  and  high  clogs,  gives  the  Japanese 
lady  an  appearance  on  the  street,  which,  for  real  dis- 
comfort and  inconvenience  in  locomotion,  might  well 
provoke  the  envy  of  the  most  fashionable  of  her  sex 
in  Paris  or  New  York.  I -am  told  that  when  a 
woman  becomes  a widow  she  signifies  the  fact  by 
tying  her  obi  in  front,  provided  it  is  also  her  un- 
alterable determination  never  to  marry  again.  But 
this  does  not  always  exempt  her  from  the  attentions 
of  wife  hunters,  especially  if  she  be  young  and  pretty; 
and,  in  the  majority  of  such  instances,  as  some 
favored  suitor  gradually  works  his  way  into  the  good 
graces  of  the  bereaved  and  lonely  lady,  her  girdle 
as  gradually  works  its  way  around  to  its  original 
position  behind. 

A silk  or  linen  handkerchief  is  always  a curiosity 
to  a Japanese  lady,  for  which  she  can  find  no  use  un- 
less it  is  as  a neck-tie  or  to  ornament  the  bottom  of 
her  apron,  for  by  no  possible  means  could  she  be 
persuaded  so  seriously  to  disregard  the  rules  of 
cleanliness  as  to  carry  in  her  pocket  or  in  her  hand 


296 


Women  of  the  Orient. 


a piece  of  cloth  upon  which  she  had  first  blown  her 
nose.  Table  napkins  and  handkerchiefs  are  made  of 
thin  paper,  printed  in  pretty  patterns,  and  when  once 
used  are  immediately  thrown  away. 

The  mysteries  of  a lady’s  toilet  are  no  mysteries 
in  Japan,  for,  by  reason  of  the  peculiar  construction 
of  the  houses,  in-door  life  becomes,  so  far  as  observa- 
tion is  concerned,  out -door  life.  The  human  form 
divine  bare  to  the  waist,  while  the  lady,  sitting  on 
the  floor  before  a mirror,  dresses  her  hair,  powders  her 
face,  or  blackens  her  teeth,  is  a very  common  sight, 
which  is  regarded  as  a matter  of  course  and  provokes 
no  comment  from  the  passer-by.  Formerly,  married 
women  were  accustomed  to  shave  their  eyebrows  and 
blacken  their  teeth,  but  this  fashion  is  being  gradually 
discontinued  in  the  cities  and  towns  frequented  by 
foreigners.  The  custom  is  centuries  old,  and  is  sup- 
posed to  increase  the  husband’s  security,  by  rendering 
the  wife  less  attractive  to  other  men.  Theoretically, 
at  least,  this  fashion  is  still  compulsory  among  mar- 
ried women,  but,  like  other  relics  of  barbarism,  it  will 
doubtless  disappear  before  the  influence  of  education 
and  social  progress. 

A lady  traveler  gives  the  following  inventory  of 
the  articles  in  the  bed-chamber  of  a wealthy  Japanese 
lady,  which  she  was  permitted  to  examine: 

“ Little  or  no  furniture,  no  chairs,  no  bedstead — nothing 
but  mats  to  sleep  on.  A toilet-box  was  on  the  floor  near  the 
wall,  about  the  only  article  of  furniture  in  the  room.  In  this 
box  there  were  five  drawers,  and  two  lacquered  basins  on  top 
In  the  top  drawer  of  this  box  there  was  a metallic  mirror,  like 
our  hand-glasses.  In  the  second  drawer  she  kept  her  powder, 
paint,  wax,  brush,  tooth  powder  and  brush.  Two  little  drawers 
came  next;  in  one  she  had  her  false  hair,  and  in  the  other 


DRESS. 


*97 

fancy  pins,  gilt  paper,  and  other  fixings  for  her  hair.  In  the 
lower  drawer  was  her  pillow,  which  is  placed  under  the  neck 
when  sleeping  on  the  mats,  so  as  to  prevent  the  hair  from  being 
rumpled.  It  is  made  of  wood  and  covered  with  paper  on  top. 
The  powder  looks  like  starch,  and  when  they  use  it  they  mix  a 
little  water  with  it  and  rub  it  in  like  paste,  and  they  have  two 
brushes  which  they  use  to  rub  it  off  with.  The  paint  looks 
green,  and  turns  red  when  put  on  the  lips  and  cheeks. 

“The  following  is  her  recipe  for  blacking  the  teeth  : ‘ Take 
three  pints  of  water,  and  having  warmed  it  add  half  a tea-cup- 
ful cf  wine.  Put  into  this  mixture  a quantity  of  red-hot  iron. 
Allow  it  to  stand  five  or  six  days,  when  there  will  be  a scum 
on  the  top  of  the  mixture,  which  should  then  be  poured  into  a 
small  tea-cup  and  placed  near  the  fil  e.  When  it  is  warm,  pow- 
dered gall-nuts  and  iron  filings  should  be  added  to  it,  and  the 
whole  should  be  warmed  again.  The  liquid  is  then  painted  on 
the  teeth  by  a soft  feather  brush,  and  after  several  applications 
the  desired  color  will  be  obtained.’  "* 

Many  of  the  very  poor  laboring  women,  especially 
in  the  fields,  during  the  Summer  wear  merely  a petti- 
coat reaching  from  the  waist  to  the  knees,  while  their 
husbands  are  entirely  naked,  with  the  exception  of  a 
bandage  about  the  loins.  In  cold  weather — in-doors 
as  well  as  out — both  sexes  wear  wadded  garments, 
piling  them  on  one  after  the  other  as  they  are  needed. 

Chinese  women  are  small  when  compared  with 
American  ladies,  and  their  thick  lips,  depressed  noses, 
small  oblique  eyes,  and  high  cheek-bones,  are  at  first 
decidedly  repulsive;  but  after  a time  one  becomes 
reconciled  to  these  characteristic  features,  especially 
when  animated  by  good  health  and  good  humor. 
Young  girls  are  quite  generally  good  looking,  and 
many  are  even  pretty,  but  they  fade  early. 

As  in  Japan,  the  men  and  women  wear  garments 


* Brooks’s  “Seven  Montlis’  Run,”  pnge  126. 


2 93 


Women  of  the  Orient. 


very  similar,  and  at  a distance  are  only  distinguish 
able  by  the  difference  in  their  head  and  foot  gear. 
A double-breasted  tunic,  made  longer  or  shorter  ac- 
cording to  the  taste  of  the  wearer,  closely  buttoned 
but  rather  low  in  the  neck,  and  loose,  flowing  trou- 
sers, are  the  principal  garments.  The  women  wear 
an  under  skirt  which  comes  below  the  tunic.  The 
poorer  classes  have  no  linen  under  garments,  but  they 
are  worn  by  the  rich.  The  tunic  and  trousers  are 
usually  of  black  or  dark-blue  cotton,  with  white  cot- 
ton stockings,  or,  among  the  large-footed  women,  no 
stockings  at  all.  With  the  wealthy,  however,  these 
garments  are  of  richly  embroidered  silk  or  satin  of 
various  colors,  except  in  midsummer,  when  the  ladies 
wear  white  muslin  or  silk,  trimmed  with  black. 

The  under-skirt  is  usually  red  silk.  The  sleeves 
of  the  tunic  are  generally  so  large  that  the)'  answer 
for  pockets,  and  so  long  that  they  can  be  drawn  over 
the  hands  at  pleasure,  thus  taking  the  place  of  mittens. 

Miss  Fielde  very  justly  writes  as  follows  in  praise 
of  woman’s  dress  in  China: 

“ It  covers  the  whole  person,  and,  unlike  many  Western 
costumes,  which  make  more  noticeable  what  they  profess  to 
conceal,  it  shields  the  contour  of  the  body  from  observation. 
It  takes  but  eight  yards  of  yard-wide  cloth  for  a complete  set 
of  Winter  garments,  and  there  is  no  waste  in  cutting  and  no 
false  nor  unnecessary  appendages.  Its  truest  economy,  how- 
ever, is  in  the  saving  of  mental  worry,  which  comes  from 
always  cutting  by  the  same  pattern,  and  the  obviation  of  all 
need  of  fitting.  It  allows  unrestricted  play  to  every  muscle,  is 
of  the  same  thickness  over  the  whole  body,  is  not  in  the  way 
when  at  work,  and  has  little  weight,  while  it  has  all  needful 
warmth.  Many  women  look  handsome  in  it  who  are  ugly  in 
Western  attire.  This  desirable  dress  ma;  make  us  less  son  y 


JDress. 


29S 

llfat  half  the  women  in  the  world  are  Chinese.  Careful  con- 
sideration of  the  effects  of  modes  of  dress  in  both  countries 
have  made  me  sure  that  the  custom  of  binding  the  feet  ham- 
pers the  body  and  soul  of  Chinese  women  less  than  the  chang- 
ing and  following  of  fashions  does  that  of  American  women. 
This  healthful  dress  may  be  a reason  why,  with  floorlcss  and 
windowless  houses,  poor  food,  and  unwholesome  surroundings, 
Chinese  women  live  to  very  old  age.” 

Flowers  and  gold  and  silver  ornaments,  especially 
ear-rings  and  bracelets,  play  an  important  part  among 
the  attractions  of  a first-class  woman.  Her  hair, 
which  is  unshaven  and  uncut,  is  black  and  straight, 
and,  by  the  aid  of  a shining  gum  profusely  used  as 
pomatum,  is  built  up  upon  wire  frames  of  various 
forms  into  a head-dress  which  is  indeed  most  “fear- 
fully and  wonderfully  made.”  If  the  Japanese  ladies 
are  to  enjoy  the  credit  of  having  invented  the  orig- 
inal Grecian  bend,  then  certainly  their  Chinese  sisters 
can  not  be  denied  the  honor  of  having — sometime  in 
the  centuries  of  the  past — evolved  from  their  inner 
consciousness  the  great  prototype  of  the  modern 
chignon , which  has  been  such  a crown  of  glory  to  the 
fair  sex  of  Christendom;  and  thus  we,  poor  copyists, 
have  taken  our  fashions,  as  the  Radical  Club  did  a 
portion  of  their  philosophy,  second-hand,  but  with- 
out a thought  of  acknowledging  our  indebtedness  to 
the  heathen  of  the  East. 

The  women  of  each  district  have  their  peculiar 
form  of  head-dress,  which  distinguishes  them  from 
those  of  all  other  districts.  Sometimes  there  are  ex 
pansions  like  huge  wings  on  each  side  of  the  head 
then  again  the  hair  is  spread  out  like  a broad  fan, 
hanging  down  and  covering  the  back;  while  in  one 


3°° 


Women  of  the  Orient. 


CHINESE  STYLES  OF  DKESSING  THE  HAIR. 

locality  the  fashion  is  to  build  it  up  like  a huge 
tower  on  the  very  top  of  the  head. 

Miss  S.  H.  Woolston  thus  describes,  as  only  a 
woman  can,  the  coiffure  of  a field  woman  from  the 
neighborhood  of  Foochow: 

“ The  poor  creature  lias  nothing  else,  unless  I name  her  feet, 
free  as  God  made  them,  and  her  hands  wherewith  she  earns 
her  own  living,  and  frequently  that  of  the  family  besides.  Her 
hair  is  combed  back  from  her  forehead  and  put  up  in  a knot 
on  the  crown  of  her  head.  This  knot  is  always  enlarged  by  a 
good  supply  of  artificial  hair,  tied  with  a scarlet  cord — unless 
she  is  in  mourning,  when  it  is  yellow  or  white.  The  hair  is 
plastered  stiff  with  oil  and  gum,  and,  as  a general  thing,  kept 
remarkably  smooth.  Up  over  the  knot  towers  backward  a sil- 
ver horn  (I  know  of  no  other  name  for  it);  out  on  the  right 
side  stands  a hair-pin  with  flat,  square  handle,  while  on  the  left 
is  a circular  one  of  open  work ; on  either  side  is  another  silver 
pin,  with  a head  the  size  of  a hickory-nut,  and  the  sharp  point, 
passing  through  the  hair,  projects  two  or  three  inches  in  the 
opposite  direction.  On  one  side  of  her  head  she  wears  a bunch 


Dress. 


3OT 


of  wires,  each  wire  tipped  with  a jasmine,  tuberose,  cayenne 
pepper,  or  some  natural  flower  either  fragrant  or  beautiful;  on 
the  other  side  a bunch  of  artificial  flowers  or  butterflies." 

“How  do  they  sleep,”  very  naturally  asks  the 
reader,  “since  only  the  richest  can  afford  a barberess 
every  day,  and  such  an  elaborate  affair,  of  course, 
must  not  be  disturbed?”  Well,  they  have  a small 
leather  or  pasteboard  pillow,  of  cylindrical  form 
and  nicely  painted  and  ornamented,  upon  which  they 
rest  the  neck,  the  head-dress  thus  being  kept  in  a 
safe  position.  The  wealthiest  have  a sort  of  box,  so 
contrived  that  the  whole  head — coiffure  and  all — fits 
in  snugly,  the  pressure  coming  only  on  the  neck  and 
such  parts  of  the  intricate  structure  as  are  not  liable 
to  become  disordered. 

Chinese  ladies  invariably  seek  to  hide  the  red- 
dish hue  of  their  faces  by  the  liberal  use  of  cosmet- 
ics. For  some  little  time  before  marriage,  and  for 
years  after,  until  middle  life  is  past,  they  cover  the 
face  and  neck  thickly  with  white  paint,  entirely 
concealing  the  natural  complexion.  The  lips  and 
cheeks  are  painted  a bright  scarlet,  and  the  eye- 
brows are  arched  to  the  line  of  beauty  with  black 
paint,  carefully  applied  with  a fine  pencil  brush. 
Among  the  wealthy  it  is  customary  to  allow  several 
finger-nails  on  each  hand  to  grow  until  they  are 
three  or  even  four  inches  in  length.  They  are  culti- 
vated with  the  greatest  care,  and  are  kept  from  be- 
ing broken  by  richly  wrought  gold  and  silver  cases. 
This  is  the  aristocratic  method  of  announcing  to  the 
world  that  the  wearer  is  above  the  necessity  of 
labor,  and  can  afford  to  lead  a life  of  idleness. 


302 


Women  of  the  Orient. 


Perhaps  the  reader  will  get  a better  idea  of  the 
elegant  dress  of  upper-class  Chinese  women  if  I 
invite  two  ladies,  who  have  resided  in  China  and 
enjoyed  many  an  inside  view  of  high  life  among  tliCf 
Celestials,  to  favor  us  with  ftie  results  of  their  more 
discriminating  observation.  The  first  is  an  Ameri- 
can lady,  writing  up  her  experience  in  the  St.  Nich- 
oals,  for  February,  1876: 

"One  New-year  I was  invited  to  spend  the  day  with  a Chi- 
nese tea  merchant  and  his  family;  and,  as  I was  anxious  to 
learn  exactly  how  they  observed  the  festal  season,  I begged 
them  to  make  no  change  in  either  their  festivities  or  the  bill  of 
fare,  but  to  let  me  be  treated  just  as  one  of  themselves.  I had 
known  the  old  merchant  and  his  sons  for  some  time,  but  had 
never  met  the  ladies  of  his  household.  There  were  three  of 
them;  that  is,  the  old  gentleman's  wife,  an  unmarried  daugh- 
ter, and  the  newly  wedded  wife  of  the  eldest  son.  The  last,  I 
had  heard,  was  beautiful,  but  I was  not  prepared  for  such  a vis- 
ion of  loveliness  as  met  my  view,  when  the  tiny-footed,  gentle- 
spoken  twelve-year-old  bride  was  introduced  by  her  mother-in- 
law.  She  was  very  fair,  with  eyes  bright  as  diamonds,  and  her 
long  jet-black  hair,  in  one  heavy  braid,  was  twined  with  a 
wreath  of  natural  flowers  about  the  beautifully  formed  head,  and 
held  in  place  by  jeweled  pins.  She  wore  ear-rings,  of  course, 
with  necklaces,  chains,  bracelets,  and  rings  enough  to  have 
constituted  quite  a respectable  fortune  in  themselves.  Her 
dress  was  of  pale  blue  silk,  very  richly  embroidered — all  her 
own  work  she  told  me.  The  skirt  hung  in  full  plaits  about  her 
slender  figure,  and  the  tight-fitting  jacket  showed  to  perfection 
the  exquisitely  rounded  form,  while  the  loose  sleeve,  open  to  the 
elbow,  displayed  an  arm  that  might  have  served  as  a model  for 
the  sculptor.  But  all  this  loveliness  was  only  for  female  eyes,  for, 
before  entering  the  sitting-room,  where  her  husband,  father,  and 
brother-in-law  were  assembled,  she  put  on  the  long,  loose, 
outer  garment  that  Chinese  ladies  always  wear  when  in  ‘full 
dress.’  This  came  below  the  knee,  its  sleeves  reaching  to  the 
tips  of  her  fingers,  whilst  its  loose,  flowing  style  effectually 
veiled  the  fairy  form,  hiding  all  its  symmetry.  She  had  the 


Dress. 


3°3 


A LADY  OF  PEKIN. 


3°4 


Women  of  the  Orient. 


tiny,  pressed  feet  that  the  Chinese  consider  not  only  beautiful 
but  necessary  to  high  breeding;  and  they  were  incased  in  the 
daintiest  of  satin  slippers,  embroidered  with  seed  pearls. 

“Tlie  young  daughter  of  my  host  was  a petite  maiden  of 
ten,  attired  in  dainty  robes  of  rose-colored  satin,  embroidered 
with  silver,  and  her  glossy  raven  hair  was  disposed  in  two  mass- 
ive braids,  hanging  down  almost  to  her  tiny  feet.  Chinese 
maidens  wear  their  braids  down,  and  the  ‘crown  of  wifehood’ 
is  symbolized  by  the  coronet  of  hair  laid  for  the  first  time  on 
the  top  of  the  head  on  the  marriage-day.  Oriental  customs 
always  have  a meaning.” 

The  second  is  an  English  lady,  who  writes  anony- 
mously, but  evincing  a most  thorough  knowledge  of 
her  subject,  in  Temple  Bar , for  May,  1874: 

“Having  started  from  my  lodgings  in  the  very  heart  of 
Canton,  it  was  sometimes  no  easy  matter  to  unearth  the  ladies — 
so  many  dark  passages,  closets,  chapels,  fish-ponds,  bridges, 
corridors  of  flower  pots.  I was  often  fain  to  attach  myself  to 
some  feminine  servant  or  child,  to  be  conveyed  to  where  the 
head  wife  held  her  court — usually  a large  hall  or  veranda, 
unless  she  chanced  to  be  asleep  in  a cupboard. 

“Once  in  the  presence  of  the  mandarin's  wife,  I was  re- 
ceived with  the  politeness  of  a well-bred  gentlewoman,  placed 
on  the  seat  of  honor,  which  resembles  an  English  sideboard 
with  the  legs  cut  short,  and  peculiarly  uncomfortable  to  sit 
upon,  and  immediately  entertained  with  tea  and  sweetmeats. 
A strange  mysterious  creature  I must  have  appeared  to  them, 
coming  suddenly. amongst  them  with  my  sagou  complexion,  and 
outlandish,  absurdly  complicated  European  dress,  all  ends  and 
bows  and  fringes,  and  buttons  and  hooks  and  strings.  When 
we  became  more  familiar  and  I exhibited  my  finery  for  their 
especial  delectation,  their  amazement  knew  no  bounds.  None 
of  them  had  ever  seen  a European  lady  de prls  before.  They 
could  not  understand  what  was  the  use  of  ends  which  were  not 
to  be  tied,  and  buttons  which  were  not  to  button.  The  sham 
amused  them  immensely.  But  what  shocked  them  was  the 
waist,  and  definition  of  the  figure  consequent  upon  encircling 
:t.  They  considered  this  custom  of  ours  as  outraging  both 
modesty  and  health,  and  were  as  much  scandalized  at  my 


Dress. 


3°5 


waistband  as  an  assembly  of  British  matrons  would  be  at  the 
little  shoe  which  holds  in  unnatural  bonds  the  distorted  Chinese 
foot.  By  a little  ruse  I got  the  better  of  them,  for  they  were  all 
much  smaller  than  European  women;  consequently  I fastened 
my  ceiiiture  easily  around  any  of  them,  except  one  pudgy  old 
lady,  who  puffed  and  gasped,  and  declared  she  was  being  suffo- 
cated, whilst  we  tugged  at  the  clasp.  The  variety  and  shape  of 
my  garments  were  a source  of  marvel  to  them,  and  the  num- 
ber a matter  of  contempt ; yet  I had  only  thirty-five,  the  small- 
est number  a lady  can  appear  dressed  in.  My  jewelry  they 
invariably  pronounced  bad  goid,  for  the  Chinese  use  the  pure 
ore  without  alloy,  and  their  ornaments  have  that  tender,  beau- 
tiful color  known  as  ‘Virgin  gold.’ 

“Nevertheless,  they  had  all  the  woman’s  fancy  for  ‘trying 
on,’  and  it  was  a curious  spectacle  to  behold  a score  of  Chinese 
women,  each  sporting  some  article  of  European  attire,  laughing 
and  enjoying  the  fun  equally  with  the  children,  of  whom  there 
was  always  a large  gathering. 

"The  great  dearth  seemed  to  be  of  young  ladies,  such  as 
would  be  most  prominent  in  a European  household.  Here  they 
were  either  little  girls,  or  decidedly  worried-looking  women, 
appealing  much  older  than  they  were.  In  fact,  one  rarely 
sees  girls  in  China.  They  marry  so  young  that  they  appear  to 
spring  from  childhood  to  maturity-  without  any  intermediate 
stage  of  girlhood.  There  appears  to  be  no  ‘blushing  fifteen’  or 
‘sweet  sixteen,’  no  dreamy,  romantic  years  of  love  and  poetry, 
no  flirtations,  no  balls,  no  picnics,  no  billets-doux, — no  nothing, 
in  fine.  The  child  has  not  ceased  to  play  with  her  doll  before 
she  has  a baby  to  dandle,  and  surely  then  her  trouble  begins.’’ 

The  laboring  women,  who  have  unbound  feet,  and 
who  carry  burdens  and  do  all  sorts  of  hard  out-door 
work,  wear  a dress  of  the  plainest  kind  and  cheapest 
material.  It  is  of  blue  or  black  muslin,  except  on 
the  wedding-day,  when  even  the  poorest  woman 
may  put  on  the  “joyful  color” — scarlet.  A labor- 
ing woman’s  trousers  seldom  come  below  the  knee, 
and  she  wears  no  stockings  with  her  coarse,  clumsy 
shoes,  and  in  the  hot  season  she  goes  entirely  bare- 


3°6 


Women  of  the  Orient. 


foot.  She  is  very  fond  of  silver  jewelry,  and  invests 
all  her  savings  in  rings  and  bracelets  and  hair-pins  of 
this  metal.  Her  ear-rings  are  enormous,  being  seven 
and  eight  and  sometimes  even  ten  inches  in  circum- 
ference. She  has  no  savings-bank  where  she  can 
deposit  her  surplus  gains,  and  she  deems  them  safest 
in  a pair  of  gold  ear-rings  or  a necklace  of  silver 
spangles.  One  old  woman  informed  a missionary 
lady  that  she  was  thus  keeping  some  money  safely, 
with  which  to  buy  her  coffin. 

During  the  cold  weather,  the  poorer  classes  have 
no  fire  for  heating  their  dwellings,  but  pile  on  in- 
stead numerous  articles  of  extra-wadded  clothing. 
The  ^wealthy  have  charcoal  fires  in  braziers  in  their 
rooms,  or  resort  to  little  hand  and  foot  stoves, 
cunningly  contrived  for  the  purpose. 

The  women  of  India  are  often  very  beautiful, 
especially  those  of  the  higher  castes.  The  skin  is 
just  dark  enough  to  give  a rich  and  soft  appearance 
to  the  complexion,  while  regular  features,  mild  black 
eyes,  shaded  by  remarkably  long,  silken  lashes,  small 
and  elegantly  formed  feet  and  hands,  modest  and 
gentle  manners,  and  a low,  sweet  voice,  which  is 
well  suited  to  their  musical  language,  make  up  a 
tout  ensemble  of  physical  beauty  seldom  equaled  in 
Western  lands.  If  to  this  were  added  a symmetrical 
mental  and  moral  culture,  the  Hindoo  woman  of 
high  caste  would  have  no  equal. 

Many  of  the  middle-class  women  are  beautiful, 
while  even  those  of  the  lower  class  often  have  hand- 
some features  and  a pleasing,  though  rather  dark, 
complexion.  Occasionally  a female  face  will  be 


LAI>Y  OF  INDIA  IN  FULL  DRESS 

26 


3°8 


Women  of  the  Orient. 


seen  that  is  decidedly  black ; but  the  prevailing 
complexion  is  a medium  brown.  The  customs  in 
regard  to  dress  vary  somewhat  in  different  provinces 
of  the  empire.  In  Northern  India,  I think,  more 
clothing  is  worn  than  in  Calcutta  and  the  province 
of  Bengal.  But  when  she  is  completely  arrayed, 
the  dress  of  a Hindoo  woman  is  both  decent  and 
becoming,  and  has  the  great  advantage  (no  doubt 
fully  appreciated  by  the  husbands  and  fathers)  of 
never  changing  its  pattern  or  fashion. 

In  Northern  India,  the  dress  of  an  upper-class 
woman  consists  of  a skirt,  and  sometimes  a tight 
bodice,  a fancy  sash  about  the  waist,  and  a loose 
jacket,  with  or  without  sleeves.  A large  cotton  01 
silk  sheet  (according  to  the  means  of  the  wearer)  is 
thrown  over  these  garments,  and  gracefully  covers 
the  body ; and,  when  necessary,  the  head  and  face 
as  well.  This  sheet  is  called  a chuddar;  it  is  confined 
about  the  waist,  one  end  falling  half-way  down  her 
skirt  in  front,  while  the  other  end  is  thrown  in  an 
artistic  manner  around  her  shoulders  and  head.  In 
her  room,  a woman  may  lay  aside  this  chuddar;  but 
outside  she  must  always  be  enveloped  in  it,  not 
appearing  without  it,  even  before  her  own  husband, 
during  the  day. 

Field  women  often  use  a very  long  and  very 
broad  piece  of  cotton,  half  of  which  serves  as  a 
skirt,  and  the  other  half  as  a chuddar.  On  festival 
days  and  other  important  occasions,  however,  this  is 
exchanged  for  the  more  complete  and  modest  dress 
above  mentioned.  This  style  of  dress  does  not  in- 
terfere with  the  free  use  of  every  part  of  the  body; 


Dress. 


309 


LOW-CASTE  HINDOO  WOMAN. 


3io 


Women  of  the  Orient. 


and,  as  a result,  Hindoo  women  are  the  most  per- 
fect in  form  and  the  most  graceful  in  motion  of  any 
women  in  the  world. 

A Hindoo  woman,  even  of  the  common  class, 
usually  has  the  step  and  carriage  of  a princess;  and, 
especially  if  she  be  young  and  vigorous,  is  a beauti- 
ful sight  to  look  upon,  as  she  comes  walking  down 
the  street,  perhaps  with  a water  jar  or  a basket 
balanced  skillfully  upon  her  head. 

Miss  Isabella  Thoburn  thus  describes  some  high- 
caste  women  of  her  acquaintance,  in  Lucknow: 

“After  examining  my  dress,  they  said:  'You  must  think 
us  immodest  to  wear  so  little  clothing,  but  it  is  our  custom.’ 
I said  no,  I liked  their  dress;  but  when  they  go  out  as  I do, 
they  must  put  on  more.  The  high-caste  Hindoo  women  only 
wear  one  garment.  This,  which  is  four  yards  long  and  one 
and  a half  yards  wide,  they  arrange  over  their  person,  leaving 
the  feel  and  ankles  and  the  right  arm  and  shoulder  bare. 
Sometimes  a short  jacket  is  added,  but  never  a skirt.  Mahami 
brought  her  best  dress  for  my  inspection.  It  consisted  of  a 
chuddar  of  crimson  silk,  embroidered  in  gold  thread,  a little 
purple  satin  jacket,  and  a heap  of  glittering  jewels.  ‘When 
do  you  wear  them  ?’  I asked.  ‘ When  I go  out.’  ‘ But  when 
do  you  go  out?’  'When  there  is  a wedding  or  death  among 
my  friends.’  ” 

Among  the  wealthier  classes  these  garments  are 
made  of  the  richest  brocades  and  the  very  finest  muslin, 
heavily  trimmed  with  embroidery  and  gold  or  silver 
lace.  Here  may  be  seen  the  famous  India  shawl  in 
all  its  original  glory,  many  a native  gentleman  or 
lady  displaying  a respectable  fortune  in  one  of  these 
wonderful  fabrics  fastened  to  the  waist  and  thrown 
carelessly  over  the  shoulder. 

A well-dressed  lady  is  indeed  a curious  sight  to  a 


Dress. 


311 


foreigner,  one  which  he  will  not  be  very  apt  to  for- 
get. Her  long  black,  hair  is  carefully  braided,  and 
decked  out  in  gold  hair-pins  and  silver  arrows,  with 
an  abundance  of  pearls  and  other  gems.  A series 
of  holes  are  pierced  around  the  rim  of  each  ear,  and 
ear-rings  of  various  sizes  and  patterns  are  inserted. 
I have  seen  as  many  as  five  rings  in  each  ear.  The 
most  fashionable  number,  I am  told,  is  seven  rings 
in  the  right  ear  and  six  in  the  left. 

Married  women  wear  a star  of  thin  glass,  painted 
in  various  colors,  fastened  by  a kind  of  glue  upon  the 
center  of  their  foreheads.  On  the  neck  are  neck- 
laces of  gold  and  ; ilver  and  pearls,  and  her  arms  arc 
covered,  from  the  wrist  to  the  elbow,  with  bracelets. 
Each  finger  of  each  hand  has  from  two  to  five  rings, 
and  each  thumb  has  a large  ring  with  a looking-glass 
set  in  the  top,  of  which  she  does  not  fail  to  make 
frequent  use.  Her  ankles  are  loaded  with  heavy 
anklets,  one  pair,  at  least,  of  which  are  made  large 
and  with  a sort  of  fringe  which  partly  covers  the 
foot.  Little  bells  are  frequently  attached,  so  that  in 
dancing  or  walking  a tinkling  sound  is  produced. 
Each  toe  has  its  ring  with  a tiny  bell  attached  to 
the  top,  preventing  altogether  the  use  of  shoes;  but 
the  lad)'  regards  her  ornaments  as  more  than  a com- 
pensation for  the  comfort  lost  in  going  barefoot. 
Thus  attired,  the  Hindoo  woman  is  probably  the 
original  of  one  of  the  nursery  rhymes  which  are  such 
favorites  among  our  young  children: 

“ Willi  rings  on  lier  fingers, 

And  bells  on  lier  toes. 

She  shall  have  music 
Wherever  she  goes!” 


j r 2 Women  of  the  Orient. 


If  the  woman’s  husband  is  wealthy  her  ornaments 
tire  of  gold  and  silver,  with  rare  jewels.  These  show 
the  importance  of  her  family,  and  the  Hindoos  are 
very  proud  when  they  are  able  to  give  these  things 
to  their  wives  and  daughters,  on  the  same  principle, 

I suppose, 
that  rich  men 
in  this  coun- 
try love  to  see 
silver  or  gold- 
plated  har- 
ness upon 
their  favorite 
horses.  Full- 
dressed  wo- 
men blacken 
the  lower  eye- 
lid with  a 
powder  called 
soorma ; they 
also  color 
their  finger- 
nails and  the 
palms  of  their 

WOMAN  WITH  PAINTEU  EYES.  liailds  Wltll  a 

red  liquid,  already  mentioned,  extracted  from  the 
•eaves  of  a shrub  called  meheiidee. 

The  richest  and  most  costly  gems  in  a Hindoo 
family  are  set  uncut,  and  in  this  rough  state  are 
passed  down  from  one  generation  to  another  as  price- 
less heir-looms.  Women  of  the  poorer  class  wear 
quite  as  many  ornaments  as  their  richer  neighbors, 


Dress. 


31 3 


hut  they  are  made  of  colored  glass,  brass,  or  a kind 
of  white  metal  which  when  kept  clean  resembles 
silver.  The  bracelets,  with  which  they  cover  their 
arms,  are  often  made  of  gum  lac,  gayly  painted  and 
gilded.  Any  silver  jewels  which  such  a woman  may 
have  are  held  as  sacred,  and  are  the  objects  of  her 
especial  pride.  In  a time  of  scarcity  and  deep  pov- 
erty she  will  part  with  every  thing  else,  even  all  but 
her  one  garment,  but  will  cling  to  her  ornaments. 
One  of  the  common  sights  in  a bazaar  is  a dealer  in 
cheap  jewelry  fitting  glass  and  gum  lac  bracelets  to 
a poor  woman’s  arm,  at  a cost  of  about  a quarter  of 
a cent  each;  or  the  woman  sitting  upon  the  floor  wkr. 
her  foot  resting  upon  a sort  of  anvil,  while  he  puts 
the  rings  on  her  toes  or  rivets  the  anklets  to  her 
limbs— a constant  emblem  of  her  degradation  and 
servitude. 

But  the  nose  jewel  is  the  Hindoo  woman’s  special 
pride,  as  the  distinguishing  badge  of  her  wifehood. 
It  is  a ring,  often  four  or  five  inches  in  diameter, 
passing  through  a hole  in  the  left  side  of  the  nose, 
and  ornamented  with  glass  beads  or  precious  stones 
according  to  the  circumstances  of  the  wearer.  When 
the  ring  is  very  large  it  is  often  fastened  back  to  the 
ear  by  a delicate  chain,  that  it  may  not  too  seri- 
ously interfere  with  the  lady's  mouth.  In  the  con- 
troversies which  not  unfrequently  arise  between  a 
strong-minded  woman  and  her  husband,  and  which 
sometimes  come  to  blows,  it  is  regarded  as  an  unfair 
and  cowardly  thing  for  the  man  to  catch  his  wife  Dy 
the  nose-ring,  thereby  placing  her  at  a serious  disad- 
vantage in  the  strife.  Such  a method  of  procedure  is 


I VOMF.N  OF  THE  ORIENT. 


3 1 t 

invariably  denounced  as  a confession  of  weakness  on 
liis  part. 

The  dress  of  Mohammedan  women  in  India  does 
not  differ  greatly  from  that  above  described.  There 
is  usually  a skirt,  very  wide  and  full  at  the  bot- 
tom, which  is  caught  up  in  such  a manner  as 
to  leave  the  feet  and  ankles,  and  sometimes  one 
knee,  exposed.  They  frequently  wear  shoes  which 
are  made  “down  at  the  heel,”  that  they  may  the 
more  readily  be  slipped  on  and  off,  and  arc  highly 
ornamented  with  colored  glass  beads  or  precious 
stones.  Miss  Brittan  describes  one  of  her  favorite 
zenana  pupils  as  follows: 

“Beautiful  Star  looked  so  pretty  to-day,  dressed  in  a new 
Swiss  muslin  sat~ree  (or  chuddar)  trimmed  with  lace.  She 
brought  her  jewels  to  show  me,  which  she  possessed  in  the 
greatest  profusion. 

“There  were  six  pairs  of  magnificent  diamond  bracelets, 
some  set  in  enamel  and  some  in  filigree  work.  She  had  also 
one  pair  for  the  arm  above  the  elbow,  three  inches  wide,  set 
with  diamonds,  opals,  amethysts,  topaz,  and  coral,  each  stone 
as  large  as  a very  large  pea.  She  had  over  one  lnmdied  brace- 
lets, besides  pearl  necklaces,  ear-rings,  anklets,  etc.,  possessing 
a large  fortune  in  jewels  alone." 

Turkish,  Syrian,  and  Egyptian  ladies,  when  they 
appear  in  public,  are  enveloped  in  huge  mantles, 
either  black  or  white,  which  give  them  a most  un- 
sightly appearance.  But  my  lady  friends,  who  have 
enjoyed  free  access  to  the  houses  of  the  wealthy  in 
these  lands,  assure  me  that  the  toilets  of  the  harem 
are  often  of  the  greatest  elegance  in  material  and 
fashion,  and  the  ornaments  of  the  greatest  variety  and 
most  costly  kind.  Ropes  of  pearl,  diamonds  of  the 
first  water,  rubies,  emeralds,  sapphires,  are  so  abundant 


Dress. 


3 r5 


as  to  attract  no  particular  attention,  while  complete 
costumes,  made  in  Paris  and  London,  are  by  no 
means  rare. 

All  this  is  for  the  secluded  wives  and  concubines 
of  the  rich  and  powerful;  but  only  poverty  and  toil 
and  oppression  for  the  masses.  No  more  wretched 
sight  can  be  seen  than  the  poor  Egyptian  or  Turk- 
ish woman,  with  her  dirty  veil  covering  the  lower 
part  of  her  face,  and  her  still  dirtier  sheet-like  gar 
ment,  affording  a scanty  protection  to  her  person,  as 
she  comes  and  goes  at  her  daily  toil.  Even  the 
women  of  the  Arab  tribes  are  more  highly  favored 
than  she ; for  they,  at  least,  enjoy  pure  air  and 
a degree  of  freedom  in  their  wild  life,  which  is  cer- 
tainly not  without  its  attractions. 

27 


Chapter  XV. 


rriASTITY—  BA  THING  — THE  YOSH1WARA  SYSTEM  OP 
JAPAN— SOCIAL  SIN  IN  CHINA. 

THE  further  the  Oriental  trav- 
eler and  student  goes  beneath 
the  surface  of  things,  the  more  cor- 
ruption he  finds.  A Chinese  teacher 
told  Dr.  Dean  that  the  Bible  could 
not  be  so  ancient  a book  after  all, 
because  the  first  chapter  of  Romans 
gave  an  account  of  Chinese  con- 
duct such  as  the  missionary  could 
only  have  written  after  full  ac- 
quaintance with  the  people. 

A hasty  observer  would  doubt- 
less form  a higher  opinion  of  female 
chastity  in  Ycddo  or  Canton  or 
Calcutta  than  in  either  Paris  or  London  or  New 
York;  for  sin  of  this  kind  seldom  displays  itself  so 
boldly  and  conspicuously  in  the  East  as  in  the  West. 
Oriental  women  are  usually  extremely  modest  in 
their  demeanor,  especially  in  public. 

Of  course  a man  must  have  the  good  sense  not 
to  allow  his  astonishment  at  certain  customs  with 
which  the  Orientals  have  been  familiar  from  time  im- 
memorial, and  which  they  regard  as  perfectly  proper, 
-to  mislead  him  in  his  final  judgment.  Take,  for  ex- 
ample, the  bathing  system  of  Japan,  which  is  no  more 
316 


Chastity. 


3i7 

an  argument  against  female  chastity  in  Japan  than 
the  fact  that  women  are  subject  to  no  seclusion,  and 
are  permitted  to  share  equally  with  their  fathers  and 
husbands  in  all  public  amusements. 

“Among  hygienic  practices  the  bath  holds  the  first  place. 
In  addition  to  their  morning  ablutions,  the  Japanese,  of  everv 
age  and  both  sexes,  take  a hot  bath  every  day,  at  a temperature 
rather  above  fifty  degrees  Centigrade.  They  remain  from  ten 
to  thirty  minutes  in  the  water,  sometimes  plunging  up  to  the 
shoulders,  sometimes  only  up  to  the  waist,  according  as  they 
lie  down  or  squat,  and  during  all  the  time  they  take  the  greatest 
care  to  avoid  wetting  the  head.  It  not  unfrequently  happens 
that  congestion  of  the  brain,  and  even  apoplexy,  is  the  result 
of  this  unreasonable  habit. 

"A  custom  which  has  become  a daily  need,  and  is  prac- 
ticed by  all  classes  of  an  enormous  population,  could  not  be  in 
any  sense  private.  A tacit  agreement  has  therefore  been 
established  in  Japan  which  places  the  bath,  from  the  point 
of  view  of  public  morals,  in  the  category  of  indifferent 
actions  — neither  more  nor  less  than  sleeping,  walking  out, 
and  drinking. 

“As  the  superior  classes  of  society  have  dormitories  and 
dining-rooms,  so  each  house  belonging  to  the  nobility  or  more 
wealthy  citizens  has  one  or  two  bath-rooms  reserved  for  do- 
mestic use;  and  there  is  no  small  citizen’s  dwelling  without 
some  little  room  where  a bath,  with  its  heating  apparatus,  may 
not  he  found.  When  the  bath  is  ready  the  entire  family  profit  by 
it  in  succession.  The  family  bath  is,  however,  rarely  used  by 
the  middle  and  lower  classes,  because  the  expense  of  the  fuel 
which  it  would  involve  would  be  much  greater  than  the  ex- 
pense of  a family  subscription  to  the  public  baths.  Accord- 
ingly the  majority  of  the  population  regularly  use  the  public 
baths.  They  are  to  be  found  in  every  street  of  any  importance, 
and  every-where  they  are  so  crowded — especially  during  the 
last  two  hours  of  the  day — that  it  has  become  absolutely  neces- 
sary to  allow  the  bathers  to  bathe  in  community. 

“Custom,  which  regulates  the  public  bath,  makes  it  proper 
and  not  immodest  to  take  the  air  (before  the  bather  resumes 
his  clothing)  on  the  pavement  outside.  This  is  done  by  both 
sexes.  More  than  that:  custom  shelters  them  to  their  own 


3*8 


Women  of  the  Orient. 


dwelling  when  it  is  their  pleasure  to  proceed  thither,  clothes  in 
hand,  with  the  fine  lobsler-color  which  they  have  brought  out 
of  the  hot  water  preserved  intact. 

“ Before  the  extensive  residence  of  foreigners  in  the  coun- 
try the  Japanese  did  not  for  a moment  suppose  that  this  cus- 
tom could  have  a reprehensible  side.  It  was  in  perfect  harmony 
with  the  rules  of  domestic  life,  and  irreproachable  from  a 
moral  point  of  view.”* 

Except,  perhaps,  in  Yokohama  and  one  or  two 
other  treaty  ports,  this  custom,  as  above  described, 
remains  intact.  The  public  bath,  as  seen  by  the 
traveler  in  every  city  or  village  he  may  enter,  is  a 
long  building  divided  down  the  center  by  a low  rail, 
one  side  being  devoted  to  the  women  and  the  other 
to  the  men.  Hot  and  cold  water  is  supplied  in 
abundance,  in  tanks  or  in  bucketfuls  for  douches, 
administered  by  lusty  coolies  to  both  sexes  alike. 
The  coolie  who  manages  the  douche,  for  either  man 
or  woman,  follows  it  up  by  vigorously  rubbing  his 
customer’s  back  with  a wisp  of  clean  straw.  Towels 
are  not  used,  but  the  moisture  is  suffered  to  evapo- 
rate from  the  surface  of  the  body,  during  which  time 
the  bather,  with  garments  slung  over  the  arm,  some- 
times stands  just  inside  or  just  outside  the  door,  or 
leisurely  journeys  homeward.  The  doorways  opening 
from  the  street  into  the  bath  are  seldom  closed,  even 
by  a screen  of  cotton  cloth,  and  the  therapeutic  pro- 
cess within  may  be  observed  in  all  its  details  by  any 
passer-by  who  takes  the  trouble  to  turn  his  eyes  in 
that  direction. 

The  bathing  tanks  will  generally  accommodate 
ten  or  fifteen  bathers  at  a time,  and  when  one  person 


•Humbert’s  “Japan  and  the  Japanese,”  page  269. 


Chastity. 


3 1 9 


retires  another  is  always  ready  to  take  the  vacant 
place.  The  floor  on  each  side  the  low  rail  will  ac- 
commodate from  thirty  to  fifty  squatters  who  prefer 
a douche.  The  proprietor  usually  sits  upon  a low 
platform  between  the  doors,  and  collects  the  small  fee 
as  each  customer  enters.  From  his  place  he  can  ob- 
serve all  the  bathers  within,  and  see  if  the  rules 
of  the  establishment  are  complied  with.  His  leisure 
moments  are  devoted  to  reading  or  smoking.  Al- 
though the  bathers  keep  up  a continuous  chitchat, 
still  the  most  perfect  order  prevails.  Every  body 
bathes  as  a matter  of  course.  Promiscuous  bathing 
provokes  no  curiosity,  no  remark.  It  is  a national, 
time-honored  custom.  No  harm  seems  to  come  of 
it.  ‘ ' Honi  soil  qui  mal y pcnse.  ” 

“Tubbing,”  as  it  is  called  by  foreigners,  is  a 
common  practice,  especially  in  interior  towns  and 
villages.  A large  tub  is  placed  in  the  street,  just 
outside  the  door,  and  when  all  is  ready  and  the  water 
sufficiently  hot,  the  entire  family,  from  the  father 
down  to  the  youngest  child,  in  quick  succession, 
enjoy  the  luxury  of  a morning  bath,  in  full  view  of 
the  passers-by.  One  nude  female  in  the  tub  and  an- 
other assisting  her  with  a wisp  of  straw,  while  the 
cloud  of  vapor  ascending  from  the  hot  water  affords 
their  only  protection  from  curious  eyes,  is  also  a 
sight  the  daily  recurrence  of  which  soon  fails  to  at- 
tract the  least  attention  from  the  wayfarer,  who  is  in- 
tent on  less  familiar  manners  and  customs. 

In  tea-houses,  and  in  private  houses,  where  my 
friends  and  myself  have  chanced  to  be  sojourning 
for  a time,  when  the  hour  for  the  evening  bath  has 


32° 


Women  of  the  Orient. 


arrived,  the  water  has  been  heated,  and,  without  any 
restraint  from  the  presence  of  the  foreigners,  who 
were  seated  in  full  view  of  the  yard  or  the  kitchen 
where  the  process  was  going  on,  the  mother,  the 
father,  the  children,  perhaps  a native  guest  or  two, 
and  lastly  the  servants,  have  one  after  the  other  in- 
nocently disrobed  and  entered  the  common  tub,  with 
the  most  perfect  unconcern,  and  apparently  without 
prejudice  to  their  modesty. 

Customs  like  this,  which  belong  to  every  Asiatic 
country,  and  which  at  first  are  very  shocking  to  our 
Western  ideas  of  propriety,  must  by  no  means  be 
taken  into  the  account  when  discussing  the  subject  of 
social  purity.  In  spite  of  promiscuous  bathing  and 
some  peculiarities  in  the  matter  of  dress  (or  no  dress, 
rather),  I am  convinced,  by  such  information  as  I 
have  been  able  to  secure  from  the  very  best  sources, 
that  Japanese  women  are,  on  the  whole,  as  virtuous 
as  those  of  certain  so  called  Christian  lands.  Prof. 
Griffis,  who  certainly  is  high  authority  on  the  sub- 
ject, says,  very  justly  and  appropriately: 

“ The  Japanese  maiden  is  bright,  intelligent,  interesting, 
modest,  lady-like,  self  reliant;  neither  a slave  nor  a wanton. 
What  the  American  girl  is  in  Europe,  the  Japanese  maiden  is 
among  Asiatics.  Both  are  misunderstood.  A Japanese  virgin 
may  act  in  a way  not  reconcilable  with  our  standards.  She 
may  expose  her  charms  so  as  to  shock  our  exalted  and  chaste 
masculinity.  Lighter-skinned  womankind  may  see  moral  ob- 
liquity in  an  eye  not  perfectly  horizontal  when  there  is  none. 
The  Japanese  virgin  knows  nothing  of  the  white  lady’s  calcu- 
lated limits  of  exposure  or  of  scientific  dressmaking,  which  by 
an  inch  of  affluent  economy  exerts  a more  wicked  influence 
than  a nude  bust  empty  of  intent  to  charm."* 

* ,:The  Mikado’s  Empire,”  page  560. 


Chastity. 


321 


Some  travelers,  otherwise  of  good  judgment  but 
not  thoroughly  informed  on  this  subject,  have,  in 
their  praise  of  Japanese  women,  gone  as  wide  of  the 
truth  as  did  Siebold  when  he  wrote,  “A  faithless  wife 
is  a phenomenon  unknown  in  Japan.”  Even  Mr. 
Mitford  (who  is  one  of  the  most  careful  students  of 
Japanese  manners  and  customs,  and  with  whom  1 
enjoyed  many  a delightful  conversation  wh;ie  we 
were  crossing  the  Pacific)  has  said:  “In  no  country 
is  the  public  harlot  more  abhorred  and  looked  down 
upon  than  in  Japan.”  This  is  an  extreme  opinion  on 
the  charitable  side  of  the  question,  I will  admit,  and 
yet  one  which  must,  I think,  be  completely  over- 
turned by  even  a careful  perusal  of  Mr  Mitford’s 
own  work,  entitled  “Tales  of  Old  Japan.”  In  the 
stories  there  so  gracefully  recounted,  one  is  fre- 
quently reminded  of  the  licentious  features  in  the 
sensational  romances  so  popular  with  the  masses  in 
the  English-speaking  world;  for  in  these  Japanese 
tales  the  principal  personage  is  often  a courtesan, 
who  is  applauded  for  her  many  virtues,  or  has 
taken  up  her  infamous  calling  for  the  purpose  of 
paying  her  parents’  debts;  and  the  whole  drift  of 
the  story  is  to  prove  her  honorable  and  to  com- 
mend her  to  the  respect  of  respectable  people. 
These  are  the  most  popular  stories  in  all  Japanese 
literature,  and  exhibit  a depraved  public  sentiment 
quite  on  a level  with  certain  enlightened  and  profess- 
edly superior  communities.  While  a just  estimate 
of  Japanese  morals  must  claim  for  women  in  general 
a remarkably  high  degree  of  virtue,  still  it  can  not 
be  denied  that  a careful  investigation  of  the  facts 


322 


Women  of  the  Orient. 


reveals  the  existence  of  licentiousness,  especially  in 
Japanese  city  life,  in  some  of  its  most  repulsive 
forms;  and  yet  no  worse,  as  I believe,  than  in  the 
chief  cities  of  Europe  and  America. 

An  exaggerated  form  of  the  principle  of  filial 
obedience,  peculiar  to  China  and  Japan,  and  which 
places  an  undue  power  in  the  hands  of  evil  disposed 
parents,  has  much  to  do  with  licentiousness  as  de- 
veloped in  Japan.  At  the  command  of  her  father,  a 
virtuous  Japanese  girl  will  give  herself  up — at  least 
for  a term  of  years — to  a life  of  prostitution.  The 
father  has  also  a right  to  sell  his  daughter  for  a 
term  of  years,  to  be  employed  in  a life  of  shame. 
Extreme  poverty,  debt,  or  a wicked  cupidity,  often 
tempts  unprincipled  and  ignorant  parents  of  the  lower 
classes  to  take  advantage  of  these  ill-bestowed  rights 
and  to  profit  by  their  daughters’  dishonor. 

In  a further  consideration  of  this  very  delicate 
and  yet  important  subject,  let  me  refer  to  a peculiar 
form  in  which  the  social  evil  develops  itself  in  Japan, 
and  which  is  known  as  the  Yoshiwara  System.  In 
most  of  the  large  cities  a certain  portion,  usually  in 
the  suburbs,  is  set  apart  as  the  Yoshiwara,  or  court- 
esans’ quarter.  The  place  is  surrounded  by  a wide 
moat,  inside  of  which  is  usually  a high  wall.  Here 
are  fine  houses  and  tea-gardens,  fitted  up  in  the  most 
elegant  and  attractive  style  of  which  the  native  arti- 
sans are  capable.  Here  are  theaters  and  all  other 
forms  of  amusement.  Thousands  of  the  fairest, 
brightest,  and  most  vigorous  girls  of  the  land  are 
attached  to  the  houses  and  places  of  entertainment 
in  this  quarter.  They  are  sold  while  young  by  their 


Chastity. 


323 


parents,  the  most  beautiful  commanding  the  highest 
price,  and  are  taught  to  read  and  write  and  to  play 
the  samisen;  some  of  them  thus  becoming  the  most 
intelligent  of  Japanese  women.  From  an  Oriental 
stand  point  they  are  said  to  carry  the  art  of  pleasing 
the  opposite  sex  to  perfection.  From  the  time  their 
training  begins  until  the  years  of  their  legal  bondage 
have  expired,  they  are  never  permitted  to  leave  the 
place.  They  are  slaves  to  all  intents  and  purposes. 

There  is  never  any  lack  of  girls  to  fill  all  vacan- 
cies which  may  occur  in  these  abodes  of  sin.  A 
short  time  before  my  visit  to  Yokohama  the  court- 
esans’ quarter  of  that  city  was  burned,' and  hun- 
dreds of  the  poor  inmates  perished  in  the  conflagra- 
tion. During  my  stay  in  the  city  the  rebuilding  of 
the  place  was  completed,  and  the  papers  announced 
that  so  numerous  were  the  applicants  for  the  places 
of  the  frail  creatures  who  had  been  destroyed  that 
not  more  than  one-third  of  them  could  be  received. 
Yoshiwara  is  always  under  strict  police  and  medical 
surveillance;  and  all  the  prostitution  of  the  city  is 
confined  to  this  licensed  quarter.  This  is  the  Jap- 
anese method  of  regulating  a great  evil — which  has 
been  sadly  intensified  and  extended  by  the  advent 
of  foreigners — an  evil  which  curses  every  land  be- 
neath the  sun. 

Humbert  gives  the  following  description  of  .Sin- 
Yoshiwara  in  Yeddo: 

"Whither  goes  that  poorly  dressed  woman,  holding  by  the 
hand  a young  girl  seven  years  of  age,  decked  out  in  her  best 
clothes?  After  having  laid  her  offering  before  the  altar  of  Quan- 
non,  she  slowly  traverses  the  road  across  the  rice-fields,  which 
turns  to  the  east,  and  goes  to  Sin-Yoshiwara.  After  an  hour’s 


324 


Women  of  the  Orient. 


walk  she  reaches  the  external  wall  of  the  city  of  vice,  access- 
ible only  on  one  side,  that  of  the  north.  Siie  has  met  no 
woman  upon  the  way.  The  elegant  norimons  of  the  ladies, 
whose  coolies  are  carrying  them  in  that  direction,  are  closely 
shut.  Individuals  of  every  rank  meet  in  this  part  of  the  city, 
but  without  saluting  each  other,  without  exchanging  the  small- 
est politeness.  Those  who  belong  to  the  Samurai  class  hide 
themselves  in  a complete  disguise.  The  houses  on  both  sides 
of  the  public  way  appear  to  be  dependencies  of  the  privileged 
quarter.  Nothing  that  takes  place  in  the  neighborhood  escapes 
the  notice  of  the  double  row  of  Yakounines  (soldiers  in  this 
case),  installed  before  the  gates  in  two  guard-rooms  opposite 
one  another.  The  gate-keeper  on  duty  conducts  the  poor 
traveler,  with  her  child,  into  the  presence  of  his  chief.  After 
a few  minutes  the  mother  and  the  daughter  come  out  of  the 
ward-room  accompanied  by  a police  agent,  who  leads  them  to 
one  of  the  chief  buildings  in  the  street.  The  mother  returns 
alone,  carrying  in  the  sleeve  of  her  kirimon  a sum  of  money 
amounting  to  about  the  value  of  one  hundred  francs.  The  bar- 
gain she  has  made  is  duly  signed  and  sealed.  She  has  sold  her 
child,  body  and  soul,  for  a term  of  seventeen  years  ! 

"Majority  is  only  an  illusory  right  in  Japan  when  brought 
into  conflict  with  the  will  of  parents.  In  the  greater  num- 
ber of  cases  these  poor  creatures  are  the  victims  of  the  ill- 
conduct  of  the  father,  who  has  fallen  into  dissolute  habits,  and 
who,  in  order  that  he  may  be  perfectly  without  restraint,  has 
turned  his  wife  and  children  out  of  their  home.  The  forsaken 
wife  will  never  have  an  opportunity  of  contracting  a second 
marriage.  Society  condemns  her.  If  she  has  no  relations 
who  will  receive  her,  she  is  left  to  utter  solitude,  and  her  only 
prospect  is  poverty.  Under  such  conditions  to  give  up  a child 
under  age  to  the  Gankiro  is  to  save  her  from  destruction,  and 
to  defer,  at  least  for  a time,  her  own  penury.  If  the  girl  be 
grown  up,  the  bargain  is  still  more  advantageous,  because  the 
mother  will  derive  from  it  an  annual  income  of  from  one  hun- 
dred to  two  hundred  francs  during  four  or  five  years. 

“ But  what  becomes  of  the  girl  when  the  contract  has  ex- 
pired? She  does  not  retain  a farthing  of  the  money  which  her 
wretched  profession  has  brought  her.  She  has  generally  been 
allowed  to  get  into  debt  for  dresses  and  for  food  to  the  chief  of 
the  Gankiro,  and  in  order  to  discharge  her  obligations  she  is 


Chastity. 


obliged  to  form  a new  engagement;  so  that  she  generally  ends 
her  life  as  a servant  or  an  overlooker  or  a housekeeper  in  the 
house  where  her  career  began.  If  it  sometimes  happens  that  a 
man  forms  an  attachment  to  a courtesan,  purchases  her,  and 
even  marries  her,  that  is  a very  exceptional  case,  and  might 
happen  in  any  country,  but  which  we  can  not  regard  as  general 
in  Japan. 

• The  great  ladies  of  Sin-Yoshiwara  have  their  apartments 
and  their  reception  rooms  furnished  with  extreme  elegance. 
Some  of  them  are  ‘ under  the  protection  ’ of  young  men  of  high 
families,  who  pay  a stated  sum  to  the  chief  of  the  Gankiro. 
Payment  is  made  to  the  door-keeper  on  entering,  and  the 
visitor  is  introduced  to  the  conversation  room.  Admirable 
order  is  preserved.  Pipes  and  refreshments  are  to  Ire  had  in 
profusion  to  season  the  witty  conversation  of  the  ladies,  one  of 
whom  undertakes  to  guide  the  visitor  through  the  gardens  and 
the  various  rooms.  In  one  of  these  rooms  a vocal  and  instru- 
mental concert  will 
be  going  on;  in 
another,  character 
dances,  both  execu- 
ted by  womei\. 

“ There  is  a 
banqueting  hall, 
beautifully  decorat- 
ed. But  the  great- 
est curiosity  of  the 
Gankiro  is  the  chil- 
dren's theater.  All 
theactors  are  young 
girls  from  seven  to 
thirteen  years  of 
age,  whose  educa- 
tion is  confided  to 
the  retired  courte- 
sans of  Sin-Yoshi- 
wara. The  latter 
teach  their  pupils 
reading,  writing, 
arithmetic,  singing, 

music,  dancing,  A Japanese  dancing-girl. 


326 


Women  of  the  Orient. 


acting,  and  declamation.  Operettas,  little  fairy  pieces,  and 
costume  ballets  are  executed  by  these  children  with  infinite 
grace  and  dexterity. 

"Sin-Yoshiwara,  in  Yeddo,  is  closed  against  Europeans; 
but  in  the  ports  which  have  been  open  by  treaty  the  Japanese 
Government  has  instituted,  and  provided  with  every  possible 
facility  and  safeguard,  a Gankiro  accessible  to  natives  and 
foreigners  alike. 

"Feminine  servitude  seems  to  me  to  present  itself  under 
the  hardest  conditions  known  to  humanity  in  this  wretched 
place.  Imagination,  which  may  conceive  the  hell  of  Dante, 
might  fail  before  the  horror  of  the  reality  of  such  lives.”* 

Professor  Griffis  refers  to  this  subject  briefly,  but 
plainly,  as  follows: 

"In  every  poit  open  to  foreigners  in  Japan,  in  some  of  the 
other  large  cities,  but  not  in  daimios’  capitals,  there  is  the  same 
institution.  It  is  Japan's  own.  Before  they  opened  any  port  to 
foreign  trade,  the  Japanese  built  two  places  for  the  foreigners — 
a custom-house  and  a brothel.  The  Yoshiwara  is  such  a place. 
For  the  foreigners  they  supposed  it  to  be  a necessary  good;  for 
themselves,  a protection  to  their  people  against  ships’  crews 
suddenly  set  free  on  land;  they  counted  it  a necessary  evil. 
They  believed  the  foreigners  to  be  far  worse  than  themselves. 
How  far  were  they  wrong? 

“More  than  one  European  writer  has  attempted  to  shed  a 
poetical  halo  around  the  Yoshiwara  system  of  Japan;  while, 
on  the  other  hand,  well-meaning  people  have  extensively  cir- 
culated the  absurd  statements  that  the  Japanese  do  not  regard 
the  business  of  these  places  as  immoral;  that  it  is  quite  com- 
mon for  Japanese  gentlemen  to  make  wives  of  the  inmates. 
Not  a few  foreigners  believe  that  ‘there  is  not  a virtuous  woman 
in  Japan,’  a slander  that  well  befits  the  mouths  of  the  ignorant 
bigots  and  seared  libertines  who  alike  utter  it. 

‘‘It  is  true  that  in  Japan  there  is  not  that  sensitiveness  on 
this  subject  that  exists  among  English-speaking  people,  and 
that  an  ambitious  young  man  in  the  lower  social  ranks,  who 
aspires  to  wed  an  intellectual  wife,  will  occasionally  marry  one 
of  the  bright,  witty,  educated  girls  who  may  have  fascinated 
him  in  the  Yoshiwara.  This  is  rather  her  conquest  than  his. 


*“  Japan  and  the  Japanese,”  page  310. 


Chastity. 


327 


It  is  true  that  the  yearning  of  these  poor  prisoners,  who  have 
women’s  hearts,  is  to  win  the  love  of  a good  man,  to  be  a vir- 
tuous wife,  to  keep  house,  to  be  the  joyful  mother  of  children, 
and  enter  the  path  of  purity ; and  that  Japanese  society  applauds 
the  aspiration,  forgives  the  past,  and  welcomes  the  person. 
Many  a book  of  poems  written  by  inmates  of  the  Yoshiwara 
will  show  this,  even  if  there  was  no  other  proof. 

“On  the  other  hand,  the  social  evil  in  Japan  is  shorn  of 
some  features  so  detestably  conspicuous  in  other  countries. 
The  street-walker  is  unknown.  A man  may  live  for  years  in  a 
Japanese  city  and  see  none  of  the  moral  leprosy  such  as  nightly 
floods  Broadway,  the  Haymarket,  and  Boulevard  des  Italiens. 
I have  known  American  gentlemen,  thoroughly  at  home  in  the 
language,  who  in  years  of  intercourse  with  the  people  have 
never  received  an  improper  proposal.  It  is  also  true  that  the 
Yoshiwara,  so  far  from  being  what  some  European  writers  make 
it,  is  only  another  name  for  misery,  degradation,  and  vice,  in 
which  suicide,  disease,  premature  old  age,  abandonment,  or 
blight  wastes  the  lives  of  thousands  of  victims.  The  real  opin- 
ion of  Japanese  people  is  expressed  by  their  proverbs:  ‘There 
is  no  truth  in  a courtesan  ‘When  you  find  a truthful  prostitute 
and  a four-cornered  egg  the  moon  will  appear  before  her  time.’ 
There  are  tens  of  thousands  of  young  men  in  Japan  who  have 
never  entered  the  Yoshiwara.  The  common  word  among  the 
students  for  what  pertains  to  them  is  dokiu  (poison).  The  un- 
licensed are  called  jigoku  onna  (hell  women). 

“The  opinion  of  the  Government  of  these  places  is  shown 
in  the  fact  that,  after  a defalcation,  murder,  or  gross  crime, 
detectives  are  sent  first  to  them.  The  truth  is,  that  the  Japa- 
nese have  the  same  problems  of  social  evil  to  deal  with  as  other 
nations.  They  have  tried  to  solve  them  in  the  best  way  they 
know.  It  must  be  confessed  that,  in  some  respects,  they  have 
succeeded  better  than  we  have.  The  moral  status  of  the  Japa- 
nese is  low  enough,  and  every  friend  of  Japan  knows  it;  but  let 
us  tell  the  truth,  even  about  the  heathen.  So  far  as  they  try  to 
bridle  crime,  or  solve  mighty  problems,  they  are  deserving  of 
sympathy,  not  censure.”* 

While  in  Japan,  in  connection  with  some  of  the 
religious  festivals  which  I witnessed,  were  processions 


’“Tlie  Mikado’s  Empire,”  pages  364,  556. 


}2S 


Women  of  the  Orient. 


led  by  courtesans  in  gorgeous  apparel,  and  escorted 
by  priests  and  crowds  of  good  citizens.  Of  course,' 
a higher  estimate  is  put  upon  the  respectability  of 
all  this  by  the  Japanese  than  by  us,  and  we  must 
arrive  at  a full  understanding  of  all  the  circumstances 
of  the  case  before  we  are  competent  to  pass  judg- 
ment. Notwithstanding  some  conflict  of  opinion  on 
this  subject  between  the  best  students  of  Japanese 
manners  and  customs,  I am  certain  that,  taking  all 
things  into  the  account,  the  Japanese,  in  the  virtue 
of  chastity,  will  compare  favorably  with  any  other 
nation. 

The  laws  of  China  against  female  unchastity  are 
very  severe,  and,  so  far  as  legal  wives  are  concerned, 
are  no  doubt  very  effective.  Beheading  is  the 
regular  punishment  for  infidelity  on  the  part  of  a 
wife.  An  unfaithful  husband  is  a misnomer  in 
China,  since  no  moral  or  civil  law  interferes  with  his 
pleasures,  or  binds  him  strictly  to  the  women  of  his 
own  household. 

Brothels  are  very  numerous  in  China,  and  are 
recruited  mainly  by  the  purchase  of  female  infants 
whose  parents  are  willing  to  dispose  of  them,  to 
avoid  the  trouble  and  expense  of  their  maintenance. 
These  children  are  selected  for  their  beauty  and 
vigor,  and  are  carefully  trained  in  all  accomplish- 
ments which  are  supposed  to  be  attractive  to  the 
masculine  portion  of  the  community.  One  impor- 
tant reason  why  young  girls  are  seldom  permitted  to 
go  abroad  unattended  is  the  danger  of  their  being 
stolen  by  the  keepers  of  these  dens  of  vice,  or  en- 
ticed to  evil  by  those  who  are  skillful  in  such  practices. 


Chastity. 


329 


The  inmates  of  these  haunts  usually  have  feet 
of  the  natural  size,  incased  in  white-  stockings  and 
pretty  slippers.  Their  dress  is  peculiar  to  their  class, 
and  wherever  they  go  they  are  at  once  known  as 
improper  characters. 

Brothels  are  said  to  be  prohibited  by  the  law  ot 
the  empire,  but  custom,  or  liberal  bribery  of  officials, 
is  far  more  potent  than  an  imperial  edict,  and  every- 
where these  gates  of  hell  are  suffered  to  remain 
unmolested.  They  are  the  most  numerous  and  at- 
tractive in  the  open  ports,  and,  like  the  houses  of 
ill-fame  in  the  Chinese  quarter  of  San  Francisco,  are 
largely  patronized  by  white  men.  Large  and  ele- 
gantly fitted  boats,  on  the  waters  near  a populous 
city,  are  used  for  this  purpose;  and  at  all  hours  ot 
the  day  or  night  may  be  heard  'issuing  from  them 
the  sound  of  music  and  revelry.  A disreputable  house 
or  boat  is  always  known,  if  not  by  the  painted  signs, 
which  are  common,  still  by  the  peculiar  arrangement 
of  the  entrance;  for,  while  the  door  is  usually  swung 
open,  the  doorway  is  guarded  by  several  perpendic- 
ular bars,  which,  however,  are  easily  removed  from 
their  sockets. 

There  may  be  instances  where  the  most  intelli- 
gent among  these  women,  who  have  been  taught  to 
read  and  write,  have  risen  above  their  vile  calling, 
and,  marrying  respectable  men,  have  lived  lives  of 
sobriety  and  virtue;  but  they  are  certainly  rare  cases, 
and  the  general  disapproval  of  female  unchastity,  at 
least  among  the  educated  classes,  is  shown  by  the 
fact  that  the  descendant  of  a prostitute,  though  his 
talent  be  undisputed  and  conspicuous,  is  by  law 


33° 


Women  of  the  Orient. 


excluded  from  all  competitive  examinations  for  literary 
honors,  and  thereby  debarred  from  all  civil  prefer- 
ment. These  women,  being  generally  more  intelli- 
gent and  better  educated  than  others,  and  not  being 
responsible  for  their  condition,  frequently  desiring 
to  abandon  their  infamous  calling,  are  sometimes 
won  over  to  a virtuous  life  by  our  faithful  missionary 
ladies.  Instances  are  by  no  means  rare  where  such 
women  have  given  every  evidence  of  a radical  and 
complete  change  in  heart  and  life  through  the  power 
of  the  Gospel;  and,  having  the  advantage  of  superior 
intellectual  attainments,  a few  have  done  excellent 
sendee  among  their  country-women  as  Bible-readers. 


Chapter  XVI. 


CHASTITY— THE  NAUTCH-GIRLS  OF  INDIA— DANCING- 
GIRLS  AND  PROFESSIONAL  READERS  OF 
JAPAN— EURASIAN  WOMEN. 

MUCH  might  truthfully  be  said,  no  doubt,  in 
praise  of  the  chastity  of  Hindoo  women  ; for, 
considering  the  fact  that  every  law  of  their  religion 
tends  to  their  moral  degradation,  and  that  genuine 
conjugal  love  is  almost  unknown,  they  must  be 
regarded  as  remarkably  virtuous.  I am  assured  that 
among  the  upper  classes  the  female  sense  of  honor 
is  very  high.  There  was  a time  when  a husband 
was  protected  in  the  right  to  kill  his  wife  for  unfaith- 
fulness; but,  by  the  advent  of  British  law,  such  bar- 
barous practices  have  been  put  down.  Still,  with 
all  their  own  impurity,  Hindoo  husbands  are  exceed- 
ingly jealous  of  the  least  departure  from  the  strict 
rules  of  propriety  on  the  part  of  their  wives  and 
daughters.  This  is  true  of  all  classes. 

The  marriage  of  young  women  to  old  men,  and 
compelling  young  girls  to  perpetual  widowhood 
when  the  boys  to  whom  they  are  betrothed  happen 
to  die  early,  are  the  most  fruitful  sources  of  the  very 
limited  amount  of  unchastity  which  exists  among 
Hindoo  women  outside  the  regular  class  of  prostitutes. 

The  nautch-girls  are  the  fairest  and  frailest  of 
India’s  daughters,  and  are  found  in  great  numbers 
all  over  the  empire.  They  are  the  licensed  cour'.e- 

28  331 


332 


Women  of  the  Orient. 


sans,  and,  by  virtue  of  their  calling,  are  emancipated 
from  the  bondage  of  ignorance  and  custom  to  which 
their  more  virtuous  sisters  are  condemned.  The  term 
nautch-girl  signifies  dancing-girl;  for  so  immodest  is 
the  act  of  dancing,  in  the  estimation  of  a heathen 
Hindoo,  that  no  respectable  woman  would  practice 
it,  especially  in  company  with  a man ; and  by  the 
common  consent  of  centuries  past  the  Terpsichorean 
art  has  been  regarded  as  pertaining  exclusively  to 
this  class  of  social  outcasts. 

Hindoo  prejudices  upon  this  point  are  exceed- 
ingly strong;  and  it  will  be  many  years  before  the 
“superstitious”  Brahmins  and  their  followers  will  be 
won  over  to  the  beauties  and  excellencies  of  promis- 
cuous dancing,  which  forms  such  an  essential  amuse- 
ment in  the  best  “Christian”  society.  These  girls 
are  taken  from  their  parents  while  very  young,  and 
educated  for  their  profession.  They  can  read  and 
write;  they  understand  music,  and  are  as  skillful  and 
immodest  in  the  dance  as  any  ballet-girl  who  de- 
limits a refined  and  cultivated  audience  in  either 

o 

Europe  or  America.  They  often  speak  English 
fluently;  they  can  quote  the  Shasters  and  the  native 
poets;  they  are  witty  and  expert  at  a repartee;  they 
are  skilled  in  the  arts  of  dress  and  ornament,  and 
arc  as  bold  in  public  as  other  women  are  timid 
and  retiring.  They  are  seen  on  the  railway  trains, 
and  in  all  public  places,  challenging  the  attention  of 
the  opposite  sex.  No  entertainment,  either  relig- 
ious or  social,  is  complete  without  their  presence. 
At  weddings  and  funerals  and  feasts  and  festivals 
they  are  invariably  seen,  their  accomplishments  and 


N AUTCH— GIRL 


334 


Women  of  the  Orient. 


their  fraility  alike  contributing  to  the  attractiveness 
of  the  occasion. 

In  conformity  to  Hindoo  custom,  the  Brahmins 
select  the  most  beautiful  little  girls  (usually  from  the 
lower  classes),  and,  persuading  the  parents  that  it  is 
a great  honor  to  them  and  theirs,  lead  the  innocent 
creatures  away  to  a temple,  where  they  are  formally 
married  to  a deity,  and  then  trained  up  to  offer 
themselves  to  the  frequenters  of  the  shrine  for  hire; 
the  funds  thus  secured  going  into  the  sacred  treas 
ury,  and  a great  store  of  blessing  in  a future  state 
constantly  accumulating  for  the  benefit  of  the  conse- 
crated harlots.  They  are  always  richly  dressed  in 
silks  and  jewels,  and  their  general  attractiveness 
makes  them  a means  of  great  gain  to  their  priestly 
owners. 

On  the  occasion  of  my  first  visit  to  a Hindoo 
temple  I witnessed  a religious  dance,  which  was  not, 
however,  especially  remarkable.  There  were  five 
nautch-girls,  all  young  and  beautiful,  and  elegantly 
dressed,  in  soft,  rich  silk  and  costly  gems.  Gay 
colors  predominated  in  their  attire,  their  chuddars 
being  especially  elegant,  of  purple  silk  heavily 
trimmed  with  gold.  The  dancing  consisted  of  the 
most  graceful,  but  sometimes  immodest,  movements 
of  the  hands  and  feet  and  the  whole  body  in  perfect 
time  with  the  music.  The  singing,  which  was  low 
and  marvelously  sweet,  but  somewhat  monotonous, 
was  all  in  praise  of  Krishna,  but,  as  a friend  as- 
sured me,  entirely  too  indecent  for  translation. 

Some  little  effort  has  been  made  by  the  British 
Government  to  suppress  the  traffic  in  little  girls  for 


Dancing  - Girls. 


335 


the  temples  and  other  places  of  licentiousness,  as  will 
appear  by  the  following  incident  taken  from  the 
Indian  Public  Opinion , early  in  the  year  1875. 

“A  Hindoo  woman  lias  just  been  sentenced  by  the  Bom- 
bay High  Court  to  eighteen  months’  rigorous  imprisonment,  for 
selling  her  own  daughter,  aged  ten  years,  to  a prostitute,  to  be 
brought  up  for  a life  of  prostitution.  The  woman  came  to 
Bombay  from  her  native  village  for  the  express  purpose  of 
making  tins  bargain.  The  avowed  reason  was  that  she  had  too 
many  children  to  support.  She  sold  the  girl  for  sixty  rupees. 
The  woman  who  bought  the  child  received  a similar  sentence. 
Morally,  there  can  be  no  comparison  between  the  guilt  of  the 
mother  and  of  the  purchaser,  and  it  would  have  been  well  if  a 
much  severer  sentencecould  have  been  imposed.  We  know  that 
native  ideas  differ  very  much  from  our  own  on  this  subject; 
that  a woman  who  sells  her  daughter  for  such  a life  will  not  be 
put  out  of  caste,  and  that  caste  distinctions  even  exist  among 
prostitutes;  and  that  no  marriage  entertainment  is  complete 
without  the  presence  of  some  of  this  class  to  sing  and  dance,  re- 
ceiving often  far  more  attention  than  the  bride  herself.  But  this 
only  constitutes  an  additional  reason  why  the  crime  should  be 
treated  as  a very  serious  one,  akin  to  murder.  One  province 
of  law  is  to  educate;  perhaps  the  most  important  of  the  uses  of 
law  is  just  this,  to  give  people  correct  ideas  of  what  is  right  and 
wrong  in  human  conduct;  and  it  is  very  desirable  that  the  ax 
should  be  laid  at  the  root  of  those  pernicious  customs  which 
Hindooism  tolerates.” 

Hindoo  and  Mohammedan  gentlemen  alike  em- 
ploy nautch-girls  to  entertain  their  friends,  paying 
them  according  to  their  skill  and  celebrity  in  their 
profession. 

"The  dancing-girls  who  perform  at  private  entertainments 
adapt  their  movements  to  the  taste  and  character  of  those  be- 
fore whom  they  exhibit.  Here,  as  in  public,  they  are  accom- 
panied by  musicians  playing  on  instruments  resembling  the 
violin  and  guitar.  Their  dances  require  great  attention,  from 
the  dancers’  feet  being  hung  with  small  bells,  which  act  in 
concert  with  the  music.  Two  girls  usually  perform  at  the  same 


Women  of  the  Orient. 


33° 

time,  i licit  steps  are  not  so  mazy  and  active  as  ours,  but  much 
more  interesting,  as  the  song,  the  music,  and  the  motions  of 
the  dance  combine  to  express  love,  hope,  jealousy,  despair, 
and  the  passions  so  well  known  to  lovers,  and  very  easy  to  be 
understood  by  those  who  are  ignorant  of  other  languages.” 

“In  the  East  the  acknowledged  object  in  view  being  to  in- 
flame the  passions,  the  dancing-girls  proceed  directly  and  by 
the  most  obvious  means  to  this  end.  The  whole  drama  of 
love  is  represented.  The  dancer,  discarding  as  unworthy  of 
her  art  the  husks  of  passion,  commences  a series  of  attitudes 
and  gestures,  sometimes  highly  indelicate,  and  usually  loo 
gross  to  be  pleasing  to  a refined  taste.  She  is  the  very  person- 
ification of  wanton  delight,  and,  as  she  follows  with  impassioned 
eagerness  the  inflaming  march  of  the  music,  suiting  her  inde- 
corous postures  to  the  suggestions  of  the  notes,  her  whole  frame 
quivers  with  desire,  her  eyes  sparkle,  her  voice  falters,  and 
she  exhibits  every  symptom  of  intense  passion.” 

“Perfumes,  elegant  and  attractive  attire,  particularly  of 
the  head;  sweet-scented  flowers,  intertwined  with  exquisite  art 
about  their  beautiful  hair;  a graceful  carriage  and  measured 
step,  indicating  luxurious  delight— such  are  the  alluremejits 
and  charms  which  these  enchanting  sirens  display  to  accom- 
plish their  seductive  designs.”  * 

M.  Rousselet  thus  describes  a nautch  in  high  life: 

“1  had  scarcely  been  a month  in  Bombay'  when  one 
morning  I received  a card,  announcing  in  letters  of  gold  that 
my  friend  Purbutt  Lallji,  a rich  battiah,  was  going  to  celebrate 
the  marriage  of  his  son  that  night,  and  that  he  would  have  a 
great  nautch  at  nine  o’clock,  at  which  the  favor  of. my  com- 
pany was  requested.  1 took  care  not  to  forget  this  invitation, 
and  at  the  appointed  hour  I arrived  at  the  baltiah’s  residence. 

“The  street  was  brilliantly  illuminated.  An  awning,  from 
which  superb  lanterns  were  suspended,  covered  it  as  far  as  the 
door.  There  a mountain  of  flowers  was  piled  up — a regular 
wall  — behind  which  a noisy  Portuguese  orchestra  was  con- 
cealed. On  my  approach  they  struck  up  a military  march,  and 
Purbutt  advanced  to  receive  me.  Taking  me  by  the  hand,  he 
conducted  me  into  a grand  apartment,  where  the  nautch  vas 

* Bishop  Heber  and  M.  Dubois,  in  “Library  of  Entertaining 
Knowledge,”  pages  90,  91,  96. 


Dancing  - Girls. 


337 


to  take  place.  Large  minors  reflected  the  liglil  of  a thousand 
lusters;  licit  carpets,  and  sofas  spread  with  cashmeres,  covered 
the  ground ; and  the  magnificent  costumes  of  the  guests,  and 
the  number  of  servants  waving  fans,  gave  to  the  scene  that 
theatrical  appearance  of  which  the  Orientals  are  so  passion- 
ately fond.  1 took  my  seat  on  a soft  divan,  and  was  immedi- 
ately surrounded  by  servants  who  offered  me  sherbets  and 
fruit,  and  sprinkled  me  with  rose-water  from  great  silver 
flagons.  A few  paces  from  pic  the  dancing-girls,  crouching 
down  near  their  musicians  and  awaiting  the  signal  for  the 
dance,  formed  a striking  group.  These  lovely  girls,  with  pale 
complexions  and  large  black  eyes,  covered  with  diamonds  and 
precious  stuffs,  looked  at  me  coolly,  and  without  any  appear- 
ance of  curiosity. 

" Most  of  the  guests  having  arrived,  our  host  introduced  us 
to  his  son — a child  eight  years  of  age — in  whose  honor  he  was 
giving  the  fete.  1'hese  formalities  at  an  end,  he  seated  himself 
by  me  and  gave  the  signal.  Thereupon  the  dancers  rose  up, 
and,  unfolding  their  scarfs  and  shaking  their  plaited  skirts,  they 
began  jingling  the  little  bells  which  were  fastened  around  their 
ankles  in  the  form  of  bracelets,  and  which  served  to  mark  the 
time.  After  a preliminary  chorus,  accompanied  by  viols  and 
tom-toms,  they  formed  a semicircle,  and  one  of  them  ad- 
vanced close  to  us.  With  rounded  arms  and  her  veil  floating, 
she  tin  ned  herself  slowly  around  with  a gentle  cptivering  of  the 
body,  so  as  to  make  her  bells  resound;  the  music,  soft  and 
languishing,  seemed  to  lull  her  senses,  and,  with  eyes  half 
closed,  she  seemed  to  be  clasping  in  her  amorous  embrace 
some  invisible  being.  All  thus  played  their  parts  in  succes- 
sion— one  feigning  herself  a serpent-charmer,  or  a lute-player; 
another,  ardent  and  impassioned,  bounding  and  whirling 
around  with  great  rapidity;  while  another,  adorned  with  an 
elegant  cap  embroidered  with  pearls,  addressed  us  with  strange 
gestures,  and  followed  the  music  with  a coquettish  movement 
of  the  body. 

“'They  concluded  their  performance  with  an  animated 
round  dance,  accompanied  with  songs  and  clapping  of  the 
hands.  In  till  this  I saw  nothing  of  that  gross  immorality 
which,  from  what  1 had  previously  been  told,  I expected  to  find 
in  the  pantomime  exhibited  by  these  women.  Their  demeanor 
was  correct,  though  with  some  little  spice  of  provocation,  and 


33» 


Women  of  the  Orient. 


their  costume  was  more  modest  than  that  of  women  in  general. 
I may  add  that  in  this  entertainment  you  must  not  look  for  a 
dance  in  the  ordinary  acceptation  of  the  word.  Posturings, 
attitudes,  songs,  constitute  the  official  nautcli  of  the  Hindoos. 
I say  official,  because  I had  afterward  the  opportunity  of  seeing 
dances  of  quite  another  character,  to  which  strangers  are 
rarely  admitted.  These  are  real  ballets,  somewhat  like  those 
of  our  operas,  though  impressed  with  the  voluptuous  ardor  of 
the  East.”* 

In  Benares — the  holy  city  of  the  Hindoos — I was 
told  that  one  particular  god  had  two  hundred  sanc- 
tuaries erected  to  his  honor.  The  dancers  in  these 
particular  temples  are  all  young  girls  who  have  been 
widowed  before  becoming  wives;  and,  to  avoid  the 
trouble  of  caring  for  them,  and  also  the  danger  of 
their  fleeing  from  their  wretched  widowhood  to  a life 
of  common  shame,  the  high-caste  families  to  which 
they  belong  have  consecrated  them  to  the  service  of 
this  particular  god.  These  constitute  a sort  of  high- 
caste  among  harlots,  and  lead  a very  retired  life,  so 
far  as  the  general  public  is  concerned,  and  never 
dance  except  in  the  temple  or  at  strictly  religious 
ceremonies. 

At  the  close  of  the  rainy  season,  the  orthodox 
Hindoos  hold  what  is  known  as  the  feast  of  Dassara. 
It  begins  the  7th  of  October,  and  continues  ten  days. 
During  this  feast  great  honor  and  attention  are  paid  to 
the  nautch-girls,  and  presents  of  greater  or  less  value 
are  bestowed  upon  all  women  who  belong  to  this 
profession. 

The  Hindoos  say  that  this  strange  custom  origi- 
nated in  a promise  made,  ages  ago,  by  Vishnu,  which 


* “India  and  its  Native  Princes,”  page  25. 


JJANCiNG -Girls. 


?39 


all  the  rajahs  (or  princes)  especially  are  bound  to  ob- 
serve. The  god,  according  to  the  legend,  one  day 
came  down  to  earth  in  the  form  of  a beautiful  youth. 
Night  was  falling,  and  finding  himself  near  a village, 
he  entered  it  to  seek  hospitality.  He  knocked  at  the 
door  of  a Brahmin  priest,  saying  to  himself  that  that 
holy  man  would  surely  welcome  a poor  traveler.  But 
the  Brahmin  harshly  repulsed  him.  He  made  the 
same  application  to  all  the  inhabitants  around,  and 
every-where  met  with  rebuffs,  and  sometimes  insults. 
Weeping  over  the  hard-heartedness  of  mankind,  he 
left  the  village,  and  was  on  the  point  of  quitting  the 
earth,  bent  on  annihilating  it,  when  he  saw  a li  glit 
beneath  some  neighboring  trees.  It  came  from  a 
poor,  small,  thatched  hut,  whence  also  proceeded 
harmonious  strains  of  song.  Willing  to  make  a last 
attempt,  he  stood  outside  and  implored  the  compas- 
sion of  the  tenant  of  the  cabin.  A beautiful  young 
dancing-girl  came  to  the  door,  and,  when  she  saw  the 
traveler,  admitted  him,  gave  him  a seat  by  her  hearth, 
and  busied  herself  in  preparing  a repast  for  him. 
When  the  young  man  had  eaten,  she  charmed  him 
with  her  songs,  and  finally  offered  him  a share  of  her 
bed.  The  hospitality  of  the  poor  girl  saved  the  world 
from  destruction,  and  on  leaving  her  next  morning 
the  god  promised  that,  from  that  day  forth,  she 
should  be  respected  by  all,  and  protected  by  his 
descendants. 

The  rajahs,  who  all  claim  to  derive  their  origin 
from  Rama,  an  incarnation  of  Vishnu,  consider,  there- 
fore, that  they  are  under  obligation  to  keep  their  an 
cestor’s  promise. 


2') 


340 


Women  of  the  Orient. 


Every  child  has  heard  of  the  wonderful  feats  of 
Indian  jugglers  and  serpent-charmers;  and,  indeed, 
their  performances  are  astonishingly  skillful,  recalling 
vividly  to  mind  the  marvelous  tales  of  the  “Arabian 
Nights.”  With  the  most  noted  of  these  magicians, 
young  women  trained  from  their  infancy  are  always 
associated  as  assistants,  dancing,  singing,  and  per 
forming  all  sorts  of  curious  tricks.  One  of  the  most 
interesting  of  these  performances  which  I witnessed, 
was  in  the  court  of  our  hotel  at  Agra.  My  friend 
and  myself,  with  several  English  gentlemen,  sat  upon 
the  low  veranda,  while  the  juggler  and  his  troupe  oc- 
cupied the  ground  immediately  in  front  of  us.  The 
juggler  seemed  to  swallow  one  sword  after  another, 
until  he  had  devoured  ten,  and  then,  as  a dessert,  he 
bolted  down  two  balls  of  fire.  After  singing  and 
dancing  by  the  women  of  the  party,  the  prettiest  of 
their  number  came  forward,  and'took  her  place  in  a 
large  willow  basket,  set  upon  a low  platform,  a few 
paces  from  the  veranda.  No  sooner  was  the  lid  of 
the  basket  shut  down  than  the  magician  fell  upon  it 
with  great  fury,  and  thrust  his  long,  sharp  sword 
through  the  side  and  the  top  again  and  again,  with- 
drawing it  each  time  dripping  with  blood.  The  poor 
girl  within  shrieked  as  if  in  mortal  agony,  the  musi- 
cians set  up  a most  mournful  and  discordant  strain, 
while  the  women  seemed  frantic  with  grief  and  horror. 
Suddenly  all  was  quiet,  and  just  as  an  assistant  had 
opened  the  basket,  revealing  to  our  astonished  eyes 
the  fact  that  it  was  perfectly  empty,  a sweet  voice 
was  heard  singing  a native  air,  and  the  very  girl 
whom  we  had  seen  lie  down  in  the  basket  came  trip 


Dancing  - Girls. 


34i 


ping  toward  us  from  the  opposite  extremity  of  the 
court  Of  course  she  expected  and  received  a liberal 
fee  for  such  an  extraordinary  performance,  when  she 
smilingly  passed  the  plate  among  the  iacreasing 
crowd  of  spectators. 

Then  came  the  trick,  par  excellence , of  the  occa- 
sion, the  juggler  planting  a mango  seed  in  the  hard 
earth,  watering  it,  and  covering  the  spot  with  a small 
tent,  which  no  one  approached  but  himself.  In  ten 
minutes  he  removed  the  tent,  and  showed  us  the  ten- 
der shoot  just  thrusting  itself  above  the  soil;  in  ten 
minutes  more  the  shoot  had  grown  to  be  a well-de- 
veloped plant,  as  the  tent  was  again  lifted , and  so 
on,  by  slow  degrees,  until  at  last  a small  mango-tree 
stood  before  us,  bearing  a blossom,  then  the  green 
fruit,  and  then,  as  a grand  triumph  of  the  wizard’s 
skill,  a genuine  ripe  mango!  As  a closing  perform- 
ance, the  heroine  of  the  basket  raised  from  the 
ground  two  iron  weights,  of  several  pounds  each,  by 
means  of  strings  attached  to  two  little  convex  silver 
disks  covering  the  balls  of  her  eyes,  and  held  in  place 
by  the  lids  closing  over  them.  This  was  by  no 
means  a pleasant  sight,  as  it  was  evidently  a severe 
strain  upon  the  girl's  eyes;  but  when  we  remon- 
strated with  her  she  simply  shrugged  her  shoulder, 
and  tersely  replied  that,  so  far  as  she  was  concerned, 
it  was  cither  that  or  no  bread! 

Perhaps  the  most  skillful  and  surprising  perform- 
ance for  which  these  jugglers’  assistants  are  noted  is 
the  one  called  the  11  egg  dance."  This  I witnessed 
once  in  Bombay,  but  under  such  unfavorable  cir- 
cumstances that  I shall  not  attempt  a description, 


THE  EGG  DANCE. 


Dancing-Girls. 


343 


but  quote  instead  a very  graphic  account  by  M. 
Rousselet: 

“The  dancer,  dressed  in  a corsage  and  very  short  skirt, 
carries  a willow  wheel  of  moderate  diameter  fastened  horizon- 
tally upon  the  top  of  her  head.  Around  this  wheel  threads  are 
fastened,  equally  distant  from  each  other;  and  at  the  end  of 
each  of  these  threads  is  a slip  noose,  which  is  kept  open  by  a 
glass  bead.  Thus  equipped,  the  young  girl  comes  toward  the 
spectators  with  a basketful  of  eggs,  which  she  passes  around 
for  inspection,  to  prove  that  they  are  real,  and  not  imitations. 
The  music  strikes  up  a jerky,  monotonous  strain,  and  the 
dancer  begins  to  whirl  around  with  great  rapidity.  Then, 
seizing  an  egg,  she  puts  it  in  one  of  the  slip  nooses,  and,  with 
a quick  motion,  throws  it  from  her  in  such  a way  as  to  draw 
the  knot  light.  The  swift  turning  of  the  dancer  produces  a 
centrifugal  force,  which  stretches  the  thread  out  straight,  like  a 
ray  shooting  from  the  circumference  of  the  circle.  One  after 
another  the  eggs  are  thrown  out  in  these  slip  nooses,  until  they 
make  a horizontal  aureole  or  halo  about  the  dancer’s  head. 
Then  the  dance  becomes  still  more  rapid — so  rapid,  in  fact, 
that  it  is  difficult  to  distinguish  the  features  of  the  girl;  the 
moment  is  critical;  the  least  false  step,  the  least  irregularity  in 
time,  and  the  eggs  dash  against  each  other.  But  how  can  the 
dance  be  stopped?  There  is  but  one  way — that  is,  to  remove 
the  eggs  in  the  way  in  which  they  have  been  put  in  place. 
This  operation  is  by  far  the  more  delicate  of  the  two.  It  is 
necessary  that  the  dancer,  by  a single  motion,  exact  and  un- 
erring, should  take  hold  of  the  egg,  and  remove  it  from  the 
noose.  A single  false  motion  of  the  hand,  the  least  interference 
with  one  of  the  threads,  and  the  general  arrangement  is 
suddenly  broken,  and  the  whole  performance  disastrously 
ended.  At  last  all  the  eggs  are  successfully  removed,  the 
dancer  suddenly  stops,  and,  without  seeming  the  least  dizzied 
by  this  dance  of  twenty-five  or  thirty  minutes,  she  advances  to 
the  spectators  with  a firm  step,  and  presents  them  the  eggs, 
which  are  immediately  broken  in  a flat  dish,  to  prove  that 
there  is  no  trick  about  the  performance.” 

Female  dancers,  musicians,  and  story-tellers  are 
very  numerous  in  Japan,  and  some  of  them  are  evi- 


344 


Women  of  the  Orient. 


dently  of  a superior  class.  The  Japanese,  especially 
of  the  common  classes,  are  passionately  fond  of  list- 
ening to  story-tellers  and  singers;  and  the  national 
romances  and  legends  certainly  derive  much  of  their 
popular  interest  from  the  rendering  of  these  skillful 
performers.  The  most  common  singers  and  dancers 
go  about  from  street  to  street,  in  groups  of  from 
three  to  four,  and  entertain  all  who  choose  to  listen, 
receiving  such  trifles  as  they  can  beg  from  the  crowd. 

Those  who  arrive  at  any  degree  of  eminence  in 
their  profession  have  their  regular  places  of  enter- 
tainment, managed  on  much  the  same  principle  as 
our  concerts  and  operas.  All  first-class  tea-houses 
have  these  performers  attached  to  them,  for  the 
benefit  of  their  customers.  The  most  distinguished 
of  these  women  are  accompanied  by  three  or  four 
musicians,  and  sometimes  sing  or  act  in  the  open 
air,  on  platforms  arranged  for  the  purpose,  and,  at 
night,  hung  with  numerous  paper-lanterns  of  various 
colors.  The  effect  is  very  pretty,  and  the  perform- 
ance itself  not  without  attraction,  even  to  a foreigner. 

The  musical  instruments  are  nearly  all  of  a rude 
character;  a sort  of  flute  and  the  samisen  (or  three- 
stringed banjo)  being  the  only  ones  that  seem  to  be 
brought  to  any  particular  degree  of  perfection.  On 
the  whole,  Japanese  music  is  first  cousin  to  Chinese 
music,  and,  in  most  cases,  equally  unpleasant  to 
American  ears.  The  dancing,  which  is  always  by 
two  or  more  girls,  is  quite  like  that  df  the  nautch- 
girls  of  India,  and  at  times  equally  immodest. 

The  most  refined  entertainments  in  Japan  are 
those  given  by  the  most  celebrated  of  the  profes- 


Dancing-Girls. 


345 


sional  female  readers,  who  are  carefully  educated  for 
the  purpose.  One  of  these,  which  Dr.  Waugh  and 
myself  attended  in  Yeddo,  may  be  described  as  an 
illustration.  It  was  in  a large  hall  in  the  second 


JAPANESE  READING  AND  SINGING  GIRLS. 


story  of  a silk-shop.  The  front  of  the  hail  was  open 
to  the  street,  and  protected  by  a balcony,  from  the 
rail  of  which,  as  well  as  from  the  eaves  of  the  build- 
ing projecting  above,  scores  of  gayly  colored  paper- 
lanterns  were  suspended.  At  the  foot  of  the  narrow 
stairway  our  tickets  were  purchased  for  half  a boo  each 
(about  twelve  and  a half  cents  of  our  money).  The 
tickets  were  strips  of  wood,  with  the  proprietor’s 
signature  upon  one  side.  Mounting  the  stairs,  we 
left  our  boots  (for  which  we  took  checks)  in  an  ante- 
room, and  were  at  once  conducted  to  a seat  upon  the 
clean  matting  in  the  very  center  of  the  floor.  The 
audience  was  gathering  rapidly.  Family  groups,  the 
mothers  and  daughters  dressed  in  their  best,  came 
in,  one  after  the  other;  young  men  in  noisy  squads; 
and  old  men  singly,  or  by  twos  and  threes,  slowly 


346 


Women  of  the  Orient. 


mounted  the  stairs.  Each  guest  was  at  once  supplied 
with  tobacco  and  a tiny  pipe,  while  little  fire-pots 
were  placed  here  and  there  for  lighting  the  pipes  of 
all  within  reach.  Conversation  was  lively,  but  the 
order  was  perfect.  Waitresses  were  constantly  flitting 
about,  supplying  all  who  desired  with  tea  and  fans, 
for  the  evening  was  hot.  The  hall  was  hung  with  a 
profusion  of  pictures  on  paper  and  silk,  representing 
noted  personages  and  historical  scenes.  At  one  side 
was  a low  stage,  with  a little  reading-desk,  flanked  on 
each  side  by  three  or  four  tall  candles  upon  highly 
ornamented  candlesticks.  The  floor  of  the  stage 
was  covered  with  a soft  rug  of  elaborate  pattern. 
Across  the  back  of  the  stage,  painted  curtains  were 
suspended,  from  behind  which  was  heard  the  tuning 
of  instruments. 

When  the  audience  was  complete,  and  two  girls 
had  thoroughly  snuffed  the  candles,  a little  bell  was 
rung,  and,  amid  a profound  hush  of  expectation,  the 
curtains  parted,  and  the  celebrated  reader  appeared. 
She  was  a tall  and  beautiful  young  woman,  dressed 
in  the  most  elaborate  manner,  with  silken  robes, 
enormous  obi,  and  a head-dress,  which,  for  size, 
profusion  of  costly  hair-pins,  and  showy  ornaments, 
surpassed  any  similar  structure  which  I have  ever 
seen,  either  before  or  since.  She  immediately  seated 
herself  upon  the  rug  behind  the  low  reading-desk, 
and,  placing  her  book  upon  the  desk  and  accom- 
panying herself  upon  the  samisen,  began  reciting,  in 
a powerful  but  well  modulated  voice,  an  historical 
tale,  which  occupied  about  one  hour.  Her  voice 
was  of  good  compass,  passing  easily  from  very  high 


Dancing-Girls. 


347 


to  low  tones;  she  seemed  to  give  good  expression  to 
the  sentiment  of  the  piece,  succeeding  equally  well 
in  the  warlike  and  heroic  descriptions,  and  in  those 
parts  that  were  pathetic  and  tender.  Occasionally 
she  would  lay  aside  her  instrument,  and  increase  the 
effect  of  her  effort  by  numerous  gestures  and  changes 
of  position.  At  regular  intervals,  like  the  close  of  an 
act  in  a play,  she  would  be  served  by  her  attendants 
with  tea  and  a pipe  of  tobacco,  while  the  audience 
would  engage  in  animated  conversation.  She  was  an 
adept  in  the  use  of  the  fan,  and  I never  understood 
the  capabilities  of  that  important  article  until  I saw 
her  in  some  of  the  coquettish  passages  of  her  recita- 
tion. When  the  story  was  ended,  and  the  reader 
had  retired  with  great  dignity,  the  assembly  quietly 
broke  up,  and  the  hall  was  closed. 

The  merit  of  these  poetical  productions,  read  on 
such  occasions,  is  said  to  consist  in  the  choice  of 
expressions,  in  the  structure  of  the  verses,  and  the 
elegance  of  the  style,  with  but  little  reference  to 
the  subject.  From  specimens  which  have  been 
translated,  I am  certain,  'however,  that  some  of  them 
possess  considerable  merit  as  literary  productions. 

Chinese  and  Japanese  theaters  are  said  to  have 
no  female  actors,  their  places  being  supplied  by 
boys,  dressed  for  the  purpose  and  speaking  in  a fal- 
setto voice. 

I can  not  close  this  chapter  without  a brief  refer- 
ence to  the  unchristian  treatment  which  Oriental 
women  suffer  at  the  hands  of  unprincipled  foreigners 
who  reside  in  the  treaty  ports  of  Japan  and  China,  or 
are  mixed  up  with  the  large  English-speaking  popu- 


348 


Women  of  the  Orient. 


lation  of  India  In  these  countries,  many  native 
women  are  seen  who,  from  their  peculiar  dress  and 
bold  manner,  are  known  to  belong  to  the  foreigners. 
They  are  either  purchased  or  enticed  from  their  fam- 
ilies, and  finally  are  abandoned,  with  their  illegiti- 
mate children,  to  the  poverty  and  misery  incident  to 
their  outcast  condition.  This  evil  has  been  vastly 
greater  in  past  years  than  at  the  present  time,  espe- 
cially in  India,  but  still  it  continues  to  be  one  of  the 
greatest  hinderances  to  the  spread  of  Christianity  with 
which  our  missionaries  have  to  contend.  The  na- 
tives call  all  foreigners  Christians,  and  are  seldom 
skilled  in  discriminating  between  those  who  justly 
represent  the  principles  of  the  Gospel  and  those  who 
do  not;  consequently  they  are  slow  to  adopt  a relig- 
ion which  (as  they  ignorantly  believe)  sanctions  wrongs 
of  which  even  but  few  heathen  are  guilty.  Of  course 
such  foreigners  are  no  friends  to  the  missionary  move- 
ment, and  are  not  content  with  hindering  it  in  these 
pagan  lands;  but,  by  pen  and  tongue,  are  constantly 
striving  to  bring  it  into  disrepute  in  Europe  and 
America. 

From  such  sinful  alliances  as  are  above  referred 
to  have  sprung  the  Eurasians,  as  they  are  called, 
who  are  now  very  numerous,  particularly  in  India. 
Some  of  them  are  educated  and  rich,  but  the  great 
majority  are  poor  and  ignorant.  They  usually  speak 
English,  as  well  as  the  native  tongue,  and  the  most 
capable  are  employed  by  merchants  and  by  the  gov- 
ernment in  responsible  positions.  They  constitute  a 
class  by  themselves,  not  associating,  to  any  great  ex- 
tent, with  either  the  English  or  Hindoos.  The 


Dancing  - Girls. 


349 


women  of  this  class  are  particularly  the  victims  of 
licentiousness,  and  are  often  the  most  abandoned  and 
wretched  creatures  to  be  found  in  any  land.  Mrs. 
Jennie  Tinsley  Waugh  said  to  me:  “A  day’s  visiting 
among  the  degraded  English-speaking  women  of 
Lucknow  makes  my  heart  old  with  pain!"  To  this 
peculiar  class  the  Gospel  is  especially  welcome,  as  is 
evidenced  by  the  wonderful  success  which  has  of  late 
attended  the  efforts  of  Christian  evangelists  among 
them.  An  illustration  of  what  the  Christian  relig- 
ion can  do  for  them  may  be  drawn  from  my  own 
experience: 

While  visiting  the  wonderful  monuments  of  old- 
time  Mohammedan  grandeur  and  power  in  Delhi,  we 
were  quartered  in  the  spacious  apartments  of  a hotel 
which  was  once  the  palace  of  a Mogul  prince.  The 
traveler  in  Asia  sometimes  finds  himself  in  strange 
places,  suggestive  of  stranger  thoughts.  In  Japan -I 
once  dined  inside  the  image  of  a noted  god;  in 
China  I lived  several  days  in  an  ancient  temple;  in 
Lucknow,  Dr.  Waugh  and  myself  Avere  the  guests  of 
a good  English  lady  who  resided  in  a grand  old 
building  which  was  the  tomb  of  a Mohammedan 
king ; and  every  night,  for  nearly  a fortnight,  we 
slept  almost  directly  over  the  slab  which  covered 
the  dust  of  the  polygamous  old  sinner.  And 
now  we  “dreamed  that  we  dwelt  in  marble  halls,” 
and  our  table  was  spread  beneath  a beautiful 
dome  which  once  had  resounded  with  the  music  of 
royal  revelry. 

The  proprietor  of  our  hotel  was  a rich  Hindoo, 
who  seldom  made  his  appearance,  but  was  repre- 


35° 


Women  of  the  Orient. 


seated  by  an  English  clerk,  who  transacted  all  busi- 
ness with  the  guests.  This  clerk  had  once  belonged 
to  the  British  army,  and  was  a fine-looking,  middle- 
aged  man,  of  pleasing  address  and  a considerable 
degree  of  intelligence.  Two  of  our  party  (one  of 
them  the  accomplished  lady  missionary  just  quoted) 
were  commendably  intent  on  doing  good  wherever 
they  went,  and  they  soon  discovered  the  fact  that 
the  English  clerk  was  not  only  an  apostate  from  the 
Wesleyan  faith,  but  for  a number  of  years  had  been 
living  with  a native  woman,  by  whom  he  had  several 
children.  These  he  had  thus  far  supported,  but  no 
doubt  intended  in  time  to  abandon  them,  as  well  as 
their  mother.  My  companions  made  him  the  subject 
of  special  Christian  effort,  and,  in  a few  days  he  was 
won  back  to  the  faith  of  the  Gospel,  and  began  again 
to  lead  a praying  life.  The  very  first  thing  he  did, 
after  this  event,  was  to  consent  to  make  the  woman 
he  had  so  deeply  wronged  his  lawful  wife.  Accord- 
ing to  the  law,  none  of  our  party  could  legally  offi- 
ciate at  the  wedding;  so,  after  the  license  had  been 
granted  by  the  magistrate,  and  the  ring  provided,  the 
happy  couple  (both  arrayed  from  top  to  toe  in  spot- 
less white)  took  their  places  in  a handsome  carriage, 
and,  with  their  two  friends  as  witnesses,  drove  away 
to  the  English  clergyman,  where  they  were  soon 
joined  in  the  holy  bonds  of  matrimony. 

The  bride,  who  could  not  speak  a word  of  En- 
glish, was  the  happiest  woman  in  Delhi;  for  she  fully 
appreciated  the  depth  of  misery  and  uncertainty  from 
which  she  had  been  rescued.  The  groom  also  was 
joyous,  for  he  had  done  a manly  and  a Christian 


Dancing  - Girls. 


35i 


deed.  His  wife  soon  professed  faith  in  that  Gospel 
which  had  done  so  much  for  her.  A family  altar 
was  set  up,  and  when  we  left  the  city,  among  others 
who  came  to  say  good-bye  at  the  station,  were  the 
English  clerk  and  his  Hindoo  bride,  who  will  bless, 
to  the  end  of  life,  the  faithful  messengers  of  Christ 
who  were  to  them  ministers  of  mercy  and  purity. 


Chapter  XVII. 

HARD  AND  DEGRADING  LABOR. 

ONE  of  the  marked  and 
distinguishing  features  of 
social  life  in  heathen  lands  is 
the  relation  of  woman  to  man- 
ual labor,  than  which  nothing 
can  be  more  significant  in  de- 
termining her  real  intellectual 
and  social  status. 

“Some  years  ago  the  at- 
tempt was  made  by  a famous 
musician  in  Europe  to  repre- 
sent, in  an  orchestral  compo- 
sition, what  he  called  ‘Souvenirs 
of  the  East.’  He  introduced 
in  his  music  the  many  sounds 
which  he  heard  in  those  countries.  But  so  unutter- 
ably sad  and  wild  were  the  strains,  that  the  piece 
was  rejected.  One  lonely  and  unchanging  creak  was 
evermore  present  in  the  windings  of  the  harmony : 
and  that  was  the  sound  of  the  rude  instrument  for 
the  lifting  of  water,  as  the  heavy  wheel — often  pro- 
pelled by  woman’s  strength — turned  upon  its  unoiled 
axle;  and  with  this  was  another  sound,  low  and 
murmuring,  as  the  women  bent  to  the  mill  which 
bruised  the  corn  for  the  thin  loaf. 

352 


Hard  and  Degrading  Labor. 


353 


“If  one  listens  as  he  journeys  out  in  the  fields, 
where  the  men  would  be  likely  to  be  most  jocund, 
and  the  women  feel  freest,  he  might  at  times  hear 
them  singing;  but  the  sound  is  like  that  of  grown 
people  crying.  The  land  seems  to  weep  and  wail, 
as  if  under  a divine  visitation.”* 

It  is  said  that  Brig  Bowla,  the  most  celebrated 
singer  of  India,  learned  his  bass  (which,  according  to 
the  popular  story,  “was  so  deep -and  penetrating 
and  powerful  that  it  could  split  a rock  with  a single 
note”),  as  he  sat  and  listened,  hour  after  hour,  to 
the  noise  of  the  stone  mills  where  the  women 
ground  the  grain.  This  mournful  sound,  and  the 
equally  mournful  song  of  labor,  were  the  inspiration 
of  that  pathetic  power  by  which  this  great  musician 
ever  moved  the  hearts  of  his  hearers. 

In  all  Eastern  lands,  women  of  the  poorer  classes 
spend  their  days  in  hard,  out  door  labor.  They  can 
be  employed  at  a cheaper  rate  than  men,  laboring 
for  from  three  to  five  cents  a day;  consequently  on 
the  railways  of  Japan  and  India,  on  the  bridges  of 
China,  on  the  causeway  which  leads  from  Cairo  to 
the  Pyramids,  and  on  the  carriage-road  from  Jaffa  to 
Jerusalem,  we  saw  women  and  girls,  often  in  large 
numbers,  conveying  earth  and  stones  and  brick  and 
mortar  and  wood  in  huge  baskets  balanced  upon 
their  heads.  In  Calcutta  women  were  carrying 
brick  and  mortar,  in  this  manner,  up  rickety  ladders 
to  the  tops  of  high  buildings  in  process  of  erection 
for  government  or  private  purposes.  More  than 


* Dr.  C.  S.  Robinson,  in  Scribner's  Magazine,  Vol.  7,  page  559. 


354 


Women  of  the  Orient. 


once  have  I seen  a mother  with  her  babe  bound  to 
her  back,  or  held  astride  of  her  hip  with  one  hand 
while  she  labored  with  the  other,  or  steadied  the 
burden  upon  her  head.  When  ascending  the  Hima- 
laya Mountains  to  Nynee  Tal,  we  saw  the  mountain 
women,  in  long  trains,  toiling  up  the  steep  path  with 
heavy  loads  of  baggage  or  merchandise  upon  their 
heads  and  backs.-  These  women  are  not  so  timid 
and  retiring  as  those  of  the  Ganges  valley.  They 
are  magnificently  developed;  with  powerful  muscles, 
strong  figures,  and  an  erect,  easy  carriage;  even  sur- 
passing the  men  in  these  particulars. 

There  are  certain  regular  duties  required  of  East- 
ern women  of  the  laboring  classes,  a notice  of 
which  is  essential  to  a description  of  their  every-day 
life.  In  all  wine-growing  countries  much  of  the 
labor  in  gathering  the  ripe  grapes,  carrying  them  to 
the  wine  press,  treading  them  out,  and  caring  for 
the  wine  in  the  various  stages  of  preparation  for  the 
market,  is  performed  by  women  and  girls.  Gather- 
ing olives,  and  the  manufacture  of  olive-oil  is  also, 
to  a very  great  extent,  the  work  of  women.  Dr. 
Van  Lennep  thus  describes  the  process,  as  seen  in 
Syria  at  the  proper  season: 

“The  modern  olive  presses  are  made  partly  of  masonry, 
and  are  essentially  of  the  same  form  as  the  ancient.  A circu- 
lar stone,  some  six  feet  in  diameter,  and  one  foot  in  thickness, 
is  dug  out,  somewhat  in  the  shape  of  a pan.  A hole  is  made 
at  one  side  for  the  escape  of  the  oil  into  vessels  placed  to  re- 
ceive it.  This  large  stone  is  set  upon  a foundation  of  masonry, 
so  that  its  rim  stands  three  or  four  feet  from  the  ground.  A 
stone  roller,  often  a fragment  of  an  ancient  pillar,  about  three 
feet  in  length  and  three  feet  thick,  is  laid  in  this  flat-bottomed 
basin,  so  that  one  end  of  it  nearly  touches  the  side.  The  roller 


Hard  and  Degrading  Labor. 


351 


is  perforated  from  end  to  end,  and  through  the  hole  a stout  slick 
is  passed,  which  terminates  at  either  extremity  with  a handle. 

“The  olives,  being  collected  in  baskets,  are  first  salted,  then 
brought  to  the  press,  and  poured  into  the  stone  basin.  Two 
women  now  grasp  the  handles  of  the  axis  of  the  roller,  and  as 
they  walk  around  the  press  the  olives  are  crushed  by  the  ever- 
revolving  stone,  until  they  are  reduced  to  a pulp  mingled  with 
oil  and  olive  seeds.  This  pours  through  the  side  opening,  and 
is  received  in  vessels,  or  is  taken  up  from  the  basin  itself  with 
dippers  and  spoons.  The  pulp  is  then  poured  in  a bag  of 
coarse  canvas  or  hair-cloth,  hot  water  is  added,  the  mouth  is 
carefully  sewed  up,  and  the  bag  thus  filled  with  crushed  olives 
and  water  is  laid  in  a trough  or  basin  of  smaller  dimensions, 
where  it  is  trodden  with  the  bare  feet  of  women  and  girls  until 
the  oil  has  entirely  oozed  or  strained  through,  and  flowed  into 
vessels  wailing  to  receive  it.”* 

* 

In  the  tea-producing  districts  of  China  and  Japan, 
woman’s  labor  is  especially  prized,  and,  from  the 
picking  of  the  tender  leaf,  to  the  rolling  and  col- 
oring and  heating  and  final  “firing”  and  packing, 
her  deft  fingers  are  deemed  indispensable.  The  fol- 
lowing ballad  is  said  to  be  the  best  in  the  Chinese 
language.  It  is  certainly  very  graceful  and  natural, 
and  valuable  as  descriptive  of  an  important  industry. 
I will  therefore  quote  it  at  length,  as  sung  by  the 
women  and  girls  during  the  tea  season: 

A Ballad  on  Picking  Tea  in  the  Gardens  in  Spring-Time. 

Our  household  dwells  amidst  ten  thousand  hills, 

Where  the  tea,  north  and  south  of  the  village,  abundantly  grows; 
From  chinse  to  kuhyti,  unceasingly  hurried, 

Every  morning  I must  early  rise  to  do  my  task  of  tea. 

By  earliest  dawn,  I,  at  my  toilet,  only  half-dress  my  hair, 

And,  seizing  my  basket,  pass  the  door,  while  yet  the  mist  is  thick; 
The  little  maids  and  graver  dames,  hand  in  hand  winding  along. 
Ask  me,  “ Which  steep  of  Sunglo  do  you  climb  to-day  !” 

* “ Bible  Lands,”  page  130. 


30 


356 


Women  oe  the  Orient. 


The  sky  is  thick,  and  the  dusky  twilight  hides  the  hill-tops; 

I lie  dewy  leaves  and  cloudy  buds  can  not  be  easily  plucked. 

We  know  not  for  whom,  their  thirst  to  quench. 

We  ’re  caused  to  toil  and  labor,  and  daily  two  by  two  to  go. 

In  social  couples,  each  to  aid  her  fellow,  we  seize  the  tea  twigs, 
And  in  low  words  urge  one  another,  “Do  n’t  delay, 

Lest,  on  the  topmost  bough,  the  bud  has  even  now  grown  old, 

And  lest  with  the  morrow  come  the  drizzling  silky  rain.” 

We ’ve  picked  enough,  the  topmost  twigs  are  sparse  of  leaves; 

We  lift  our  baskets  filled  brimful,  and  talk  of  going  home; 
Laughing,  we  pass  along;  when  just  against  the  pool, 

A pair  of  sacred  mallards  rise  and  fly  diverse  away. 

This  pool  has  limpid  water,  and  there  deep  the  lotus  grows, 

Its  little  leaves  are  round  as  coins  and  only  yet  half-blown; 

Going  to  the  jutting  verge,  near  a clear  and  shallow  spot, 

I try  my  present  looks,  mark  how  of  late  my  face  appears. 

My  curls  and  hair  are  all  awry,  my  face  is  quite  begrimed  ; 

In  whose  house  lives  the  girl  so  ugly  as  your  slave? 

’T  is  only  because  that  ev’ry  day  the  tea  I ’m  forced  to  pick; 

The  soaking  rains  and  driving  winds  have  spoiled  my  early  charms 

With  the  morning  comes  the  wind  and  rain,  together  fierce  and  high 
Hut  the  little  hat  and  basket  tall  still  must  I take  along  ; 

The  tender  leaflets  fully  picked,  we  to  our  homes  return, 

When  each  sees  her  fellow’s  dress  half-daubed  with  miry  slime. 

This  morn,  without  the  door,  I beheld  a pleasant  sky, 

Quickly  I comb’d  my  girlish  tufls  and  firmly  set  my  pin  ; 

With  rapid  steps  away  I speed  toward  the  garden’s  path, 

And,  forgetful  of  the  muddy  way,  omit  to  change  my  shoes. 

When  just  within  the  garden  bounds,  I hear  the  thunder  roll;  . 

My  bowing  shoes  are  soaked  quite  through,  yet  still  I can  ’t  return, 
I call  my  distant  comrade,  to  send  my  message  home. 

And  have  my  green  umbrella-hat  sent  hither  to  me  soon. 

The  little  hat,  when  on  my  head,  does  not  protect  my  limbs; 

My  dress  and  gown  are  wet  half-through,  like  some  poor  fisherman’s 
My  green  and  fine-meshed  basket  I carry  closely  in  my  hand; 

I only  lack  his  tapering  pole,  his  thin  and  slender  line. 

The  rain  is  pass’d,  the  outmost  leaflets  show  their  greenish  veins; 
Pull  down  a branch,  and  the  fragrant  scent ’s  diffused  around. 


Hard  and  Degrading  Labor. 


357 


Both  high  and  low  the  yellow,  golden  threads  are  now  quite  culled; 
And  my  clothes  and  frock  are  dyed  with  odors  through  and  through. 

The  sweet  and  fragrant  perfume  ’s  like  that  from  the  Aglaia ; 

In  goodness  and  appearance,  my  tea  ’ll  be  the  best  in  Wuyuen  ; 
When  all  are  picked,  the  new  buds  by  next  term  will  again  burst  forth, 
And  this  morning  the  last  third  gathering  is  quite  done. 

Each  picking  is  with  toilsome  labor,  but  yet  I shun  it  not; 

My  maiden  curls  are  all  askew,  my  pearly  fingers  all  benumbed; 

But  I only  wish  our  tea  to  be  of  a superfine  kind, 

To  have  it  equal  his  “ sparrow’s  tongue,”  and  their  “dragon’s  pellet.” 

For  a whole  month,  where  can  I catch  a single  leisure  day  ? 

For  at  earliest  dawn  I go  to  pick,  and  not  till  dusk  return  ; 

Then  the  deep  midnight  sees  me  still  before  the  firing  pan  ; 

Will  not  labor  like  this  my  pearly  complexion  deface? 

But,  if  my  face  is  lank,  my  mind  is  firmly  fixed 

So  to  fire  my  golden  buds  that  they  shall  excel  all  besides. 

But  how  know  I who  ’ll  put  them  in  the  jeweled  cup? 

Whose  taper  fingers  will  leisurely  give  them  to  the  maid  to  draw? 

At  a bright  fire  she  makes  the  tea,  her  sorrows  flee  away  ; 

Where  shall  she  learn  our  toil,  who  so  tender  picked  it  all? 

How  that  without  a sign  the  fierce  winds  and  rain  did  rise, 
Drenching  and  soaking  our  persons  as  if  plunged  into  a hath? 

In  driving  rains  and  howling  winds,  the  birds  forsake  their  nests; 
Yet  many  a couple  seem  to  linger  upon  the  flowery  boughs. 

Why  did  my  loving  lord  with  pettish  words  drive  me  away? 

As  my  grief  swells  in  my  heart,  my  hands  forget  to  pick. 

But  though  my  heaving  bosom  like  a well-sweep  rise  and  fall, 

Still  patient  in  my  poverty  and  care,  I ’ll  never  shun  my  usual  toil; 
My  only  thought  shall  be  to  have  new  tea  well  fired. 

That  the  flag  and  awl*  be  well  rolled,  and  show  their  whiten’d  down. 

But  my  own  toil  and  weary  steps,  how  dare  I mention  them? 

Still  I see  that  in  our  house  is  many  a sort  of  work; 

As  soon  as  the  tea  is  fired  and  dried,  I must  quickly  go  and  pick; 
This  morning,  even,  must  I reascend  the  steep  Sunglo. 

<*The  ki,  or  “flag,”  is  the  term  by  which  the  leaflets  are  called  when  they 
just  begin  to  unroll  ; the  /slang',  or  “awl,”  designates  those  leaves  which  are 
still  wrapped  up  and  somewhat  sharp. 


358 


Women  of  the  Orient. 


My  splint-basket  slung  on  my  arm,  my  hair  adorn’d  with  flowers, 

I go  to  the  side  of  the  Sunglo  hills,  and  pick  the  mountain  tea. 

Amid  the  pathway  going,  we  sisters  one  another  rally, 

And  laughing,  I point  to  yonder  village — “There ’s  our  house!’’ 

Your  handmaid’s  house  and  home  is  at  the  weeping  willow’s  side, 

In  a place  where  the  green  shade  the  grassy  dwelling  hides. 
To-morrow,  if  you  ’re  content,  come,  be  my  boon  companions; 
Nearing  the  door,  you  ’ll  know  it  by  the  fragrance  of  the  firing  tea. 

Awhile ’t  is  warm,  and  then ’t  is  cold,  the  weather ’s  ever  changing.’ 
The  sky  how  unsettled  when  one  wants  to  fire  good  tea; 

For,  as  the  sun  hides  in  the  west,  o’er  the  eastern  hills  there ’s  rain, 
Promising  much  fair  weather,  yet  in  truth  but  little  comes. 

But  to-day  the  tint  of  the  western  hills  betokens  fair: 

Taking  my  basket,  I wait  for  my  fellow  at  the  village  stile.  * 

There  the  little  lass  is  seen,  the  simple  girl  most  tenderly  brought  up, 
She ’s  fast  asleep,  leaning  on  the  rail ; 1 call,  but  none  awakes. 

When  at  length,  to  my  loud  call,  she  tries  to  answer  me, 

She  half  opes  her  pretty  eyes,  she  ’s  like  one  staggering  ; 

Quick  she  starts,  and  in  the  op’ning  path  before  her  goes, 

Takes  up  her  basket,  and  quite  forgets  to  put  its  cover  on. 

Together  we  trudge  the  sideway  path,  and  pass  the  southern  lodge, 
By  its  side  the  sea  pomegranate  displays  its  yellow  flowers; 

We ’d  like  to  stop  and  pluck  them,  for  each  to  adorn  her  hair, 

But  the  tree  is  high,  and  the  outer  boughs  beyond  our  reach. 

The  yellow  birds,  perched  on  the  boughs,  warble  their  sweetest  songs 
The  weather  most  grateful  is  when  the  sky ’s  half  cloud,  half  clear. 
While  pulling  down  the  twigs,  each  vents  her  troubled  thoughts; 
We  talk  till  our  hearts  are  wounded,  and  tears  are  not  restrained. 

Our  task  is  done,  but  our  baskets  are  not  half  filled  ; 

On  the  north  the  twigs  are  searched,  we  think  we  ’ i 1 see  the  south; 
Just  then  I snapp’d  a twig  whose  leaves  were  all  in  pairs, 

And  with  my  taper  fingers  I fastened  it  upon  my  curls. 

Among  the  kinds  of  teas,  the  bitter  still  exceeds  the  sweet; 

But  among  them  all,  these  tastes  can  both  be  found ; 

* The  ting  is  not  exactly  a stile,  being  a kind  of  shed,  or  four  posts  support 
ing  a roof,  which  is  often  erected  by  villagers  for  the  convenience  of  wayfarers 
who  can  stop  there  and  rest.  It  sometimes  contains  a bench  or  seat,  and  is  usu- 
ally over  or  near  a spring  of  water. 


Hard  and  Degrading  Labor. 


359 


We  know  not,  indeed,  for  wliom  they  may  he  sweet  or  hitter; 

We ’ve  picked  till  the  ends  of  our  pearly  fingers  are  quite  marred. 

You,  twittering  swallows,  may  fly  just  as  your  wills  incline. 

Going  to  pluck  new  tea,  I ’ll  change  to  my  old  gown, 

1 ’ll  grasp  the  cuflf  and,  rolling  it  high  up, 

Will  thus  display  my  fine  and  slender  arm.  * 

Even  the  small-footed  women  of  China,  who  for 
any  reason  are  driven  to  work,  often  support  them- 
selves— and  sometimes  their  lazy  husbands  or  fa- 
thers— by  manufacturing  the  paper-lanterns  which 
are  used  so  extensively  in  every  part  of  the  empire. 
They  also  are  very  quick  and  skillful  in  making, 
from  pasteboard  and  tin-foil,  the  false  money  which 
is  burned  in  such  quantities  by  the  Chinese  upon 
the  graves  of  their  departed  friends  and  before  the 
gods  in  their  temples.  The  fans,  so  essential  to 
the  comfort  of  either  the  Japanese  or  the  Celestials, 
are  chiefly  the  product  of  woman’s  industry  and 
tasteful  skill. 

Grinding  wheat  and  barley  into  flour  is  peculiarly 
woman’s  work  throughout  the  East.  Occasionally 
a mill,  turned  by  water  or  by  buffalo-power,  may  be 
seen  in  China  or  Japan;  and  I remember  one  rude 
mill  and  its  clumsy  water-wheel  near  Jacob’s  well  in 
Palestine,  but  such  labor-saving  institutions  are  very 
rare  indeed.  Every  family  has  a mill;  and  “two 
women  grinding  at  a mill”  is  just  as  common  a sight 
now  as  in  Christ’s  time.  The  mill  consists  of  two 
flat  circular  pieces  of  stone;  the  lower  one  is  some- 
what convex  on  its  upper  surface,  and  has  a stout 
iron  or  wooden  pin  fastened  firmly  in  the  center. 


*“  Middle  Kingdom,”  from  Chinese  Repository,  Vol.  VIII,  p.  196 


Women  of  the  Orient. 


360 

The  upper  stone,  which  is  concave  on  its  lower  side, 
is  held  in  place  by  the  pin  passing  loosely  through 
a generous  hole  in  its  center.  A second  pin  is  fast- 
ened into  the  top  of  the  upper  stone  near  the  rim, 
and  serves  for  a handle  by  which  to  turn  the  stone. 


WOMKX  GRINDING  AT  THE  MILL. 


This  rude  mill  is  set  in  the  middle  of  a large  piece 
of  cloth  spread  upon  the  ground,  and  the  two 
women  sit  down,  one  upon  each  side.  They  grasp 
the  handle  with  their  right  hands,  and  rapidly  turn 
the  upper  stone,  pouring  the  grain  into  the  hole  in 
its  center  with  their  left  hands.  The  coarse  flour 
runs  out  upon  the  cloth  from  between  the  stones, 
often  completely  covering  their  feet  and  legs.  The 


Hard  and  Degrading  Labor. 


361 


day’s  supply  is  ground  each  morning.  When  the 
family  is  large,  or  for  any  reason  an  unusual  quan- 
tity is  demanded,  they  will  begin  their  work  as  early 
as  three  or  four  o’clock  in  the  morning.  In  wealthy 
families  this  labor  is  performed  by  female  servants, 
or  by  women  who  go  about  for  the  purpose  from 
house  to  house.  It  is  extremely  hard  work,  and 
tedious  withal;  but  the  women  usually  sing  while 
engaged  in  it,  thus  regularly  arousing  the  weary 
sleeper  with  a matin  song  as  intrusive  and  unmusical 
as  it  is  unseasonable. 

Another  duty  with  Eastern  women,  especially  in 
India  and  Syria,  is  that  of  drawing  water.  In  the 
country,  wells  are  dug  outside  the  town  or  village, 
and  are  usually  public  property.  They  have  no 
pumps  or  windlasses  attached  to  them ; but  the 
water  is  drawn  up  in  an  earthen  or  brass  water-pot 
with  a long  rope  attached.  This  is  very  severe  work 
for  the  back  and  arms,  for,  as  the  water-pot  comes 
spinning  up,  it  is  necessary  to  bend  over  the  mouth 
of  the  well  with  extended  arms  to  prevent  its  dash- 
ing  against  the  stone  sides,  which,  in  case  of  an 
earthen  pot,  would  be  disastrous.  We  have  in 
Scripture  an  impressive  picture  of  this  custom,  in  the 
story  of  our  Savior’s  interview  with  the  Samaritan 
woman  at  Jacob’s  well.  Of  course,  wealthy  people 
employ  men  and  women  to  furnish  the  daily  supply 
of  water  for  them,  and  in  India  the  water-carriers 
constitute  a distinct  caste;  but  in  all  other  cases  the 
women  of  the'  household  are  responsible  for  this 
service.  They  flock  to  the  wells  both  morning  and 
evening  with  earthen  jars,  holding  from  two  to  six 


Women  of  the  Orient. 


362 

gallons  each,  which,  when  they  are  filled,  are  adroitly 
balanced  upon  their  heads  or  shoulders  to  be  borne 
away.  Sometimes  I have  seen  a Hindoo  woman 
with  three  of  the  smaller  jars,  one  on  her  head, 
another  on  her  left  shoulder,  and  a third  under  her 
left  arm,  holding  the  right  arm  free  to  steady  her 
load  as  occasion  might  require. 

The  graceful  form  and  carriage  of  Hindoo  and 
Syrian  girls  of  the  middle  and  lower  classes  are 
chiefly  owing  to  this  practice,  to  which  they  are 
trained  from  their  earliest  childhood.  It  strengthens 
the  muscles  of  the  back,  throws  the  chest  forward, 
and  necessitates  a firm,  even  step. 

An  English  physician,  in  India,  says: 

“This  exercise  of  carrying  small  vessels  of  water  on  the 
head  might  be  advantageously  introduced  into  English  and 
American  boarding-schools  and  private  families,  and,  it  should 
entirely  supersede  the  present  machinery  of  dumb-bells,  skip- 
ping ropes,  etc.  The  young  lady  ought  to  be  taught  to  carry 
the  jar  as  these  Hindoo  women  do,  without  ever  touching  it 
with  the  hand,  full  of  water  to  the  very  brim,  over  a rough 
load,  and  not  spilling  a drop." 

Carrying  the  largest  jars  is  more  than  a man  s 
wprk,  for  I have  several  times  attempted  to  lift  one 
of  these  six-gallon  jars  to  my  shoulder  without  spill- 
ing any  part  of  the  contents,  and  have  invariably 
failed,  when  the  woman,  strengthened  by  the  daily 
repetition  of  the  task,  would  laughingly  raise  the  jar, 
first  to  her  hip  and  then  to  her  head,  and  quietly  go 
her  way.  Under  this  peculiar  form  of  exercise,  women 
often  become  marvelously  strong.  Dr.  Van  Lennep 
speaks  of  the  fact  that  Egyptian  women,  at  Alexan- 
dria, have  often  been  seen  carrying  half  the  body  of 


Hard  and  Degrading  Labor. 


363 


SYRIAN  MAID  WITH  WATKR-JAR. 

an  ox  upon  their  heads  with  apparent  ease,  not 
touching  the  burden  with  either  hand. 

When  I visited  Nazareth,  the  home  of  our  Savior’s 
childhood,  at  sunset,  on  the  day  of  our  arrival,  I took 
a stroll  to  the  fountain  just  below  our  camp,  where 
a mountain  stream  flows  into  a huge  stone  trough 
covered  by  an  arch  of  stone.  From  this  three  streams 
of  pure,  sweet  water  constantly  flow.  This  is  the 
only  fountain  in  all  that  region;  and  for  two  thousand 

31 


WOMEN  OF  THE  ORIENT. 


364 

years,  or  more,  it  has  generously  supplied  the  city 
with  water.  At  the  hour  of  my  visit,  there  came 
hundreds  of  women  and  girls  with  their  large  water- 
pots  of  stone-ware,  each  holding  about  four  gallons; 
and,  as  soon  as  they  were  filled,  and  the  necessary 
amount  of  chatting  indulged  in,  they  would  lift  them 
to  the  top  of  their  heads  with  the  greatest  ease,  and, 
poising  them  there  unsteadied  by  the  hand,  march 
off  with  light  and  rapid  steps.  These  women  of 
Nazareth  are  of  a much  prettier  type  than  the  pure 
Arab  women.  In  fact,  the  Syrians  of  the  towns  and 
cities  have  a large  proportion  of  European  blood  in 
their  veins,  and  regard  themselves  as  much  superior 
to  their  Bedouin  neighbors,  although  they  speak  the 
same  language.  For  me  a new  interest  was  added 
to  the  scene  at  this  particular  fountain,  when  I re- 
flected that,  without  doubt,  the  Virgin  Mary  (from 
whom  the  fountain  takes  its  name)  was  wont  to  come 
to  this  very  stream  'to  fill  her  water-pot  and  bear  it 
away,  as  now  these  maidens  do,  and  tjhat  here  the 
child  Jesus  slaked  his  thirst. 

Such  a fountain  is  the  constant  resort  of  the  fe- 
male population ; for  not  only  do  the  maidens  make 
it  a rendezvous  for  sport  and  gossip  at  the  regular 
hours  for  carrying  water,  but  the  older  women  kindle 
here  their  fires,  and,  in  groups  of  eight  or  ten,  do 
the  washing  for  their  respective  households.  If  a 
traveler  comes  that  way  he  does  not  linger,  but 
quickly  fills  his  cup  and  passes  on.  Children  run 
about,  often  entirely  naked,  splashing  in  the  water  or 
rolling  in  the  mud.  After  the  day’s  work  is  done 
the  matrons  retire,  and  the  men  of  the  village  congre- 


Hard  and  Degrading  Labor. 


365 

gate  for  a few  hours,  perhaps,  until  the  girls 
begin  to  come  that  way  for  their  evening  supply  of 
fresh  water. 

On  entering  an  Eastern  town  or  village,  one  is 
always  impressed  with  the  servile  character  of  the 
labor  required  of  women  and  girls  outside  their 
homes.  All  the  night-soil  of  Chinese  cities  and 
towns  is  carefully  preserved,  and  carried,  by  the 
laboring  women  from  the  country,  to  the  fields,  for 
fertilizing  purposes.  It  is  transported  in  buckets 
slung  on  each  end  of  a long  bamboo  pole,  which  is 
adroitly  balanced  upon  the  woman’s  shoulder.  At 
all  hours  of  the  day,  in  traversing  the  streets  of  a 
Chinese  city,  one  invariably  meets  these  buckets,  full 
to  overflowing,  and  is  obliged  to  be  constantly  dodg- 
ing to  avoid  being  smeared  with  their  horrible  con- 
tents. The  air  is  constantly  tainted  with  the  offensive 
smell.  A hasty  retreat  into  the  rural  districts  imme- 
diately surrounding  the  city  is  no  relief,  for  huge 
vats  filled  with  liquid  manure  are  sunk  into  the 
ground  close  to  the  narrow  path  at  frequent  intervals, 
and  women  are  constantly  dipping  up  the  contents, 
to  be  applied  to  the  growing  plants.  The  crop  is 
usually  a fine  one,  but  the  whole  process  of  produc- 
tion is  an  outrage  upon  the  olfactory  nerves  of  the 
entire  community.  The  Chinese  meet  the  difficulty 
with  the  characteristic  proverb,  “No  stench,  no 
strength;  no  strength  (of  soil),  no  wealth.”  All  the 
filth  of  the  highway  is  also  gathered  up  in  baskets, 
by  the  girls,  for  the  same  purpose. 

In  India,  the  preparation  of  manure  for  fuel  is  a 
branch  of  industry  invariably  assigned  to  women  and 


366 


Women  of  the  Orient. 


girls.  The  girl  goes  about  the  street,  scraping  up 
with  her  hands  and  depositing  in  her  basket  all  the 
manure  she  can  find.  When  her  basket  is  full  she 
lifts  it  to  her  head  and  carries  it  home.  Here  she 
mixes  it  with  water  and  a little  earth  or  turf,  and 
forms  it  into  round  cakes  with  her  hands,  sticking 
them  against  the  side  of  her  hovel,  or  spreading  them 
in  rows  upon  the  ground,  to  dry.  When  quite  dry 
they  are  ready  for  home  use  or  for  the  market,  where 
they  bring  about  thirty  cents  a hundred  pounds.  A 
smart  girl  can  earn  about  five  cents  a day  at  this 
employment.  These  buffalo-chips,  as  they  are  called, 
are  used  for  fuel  by  all  classes;  and  at  the  hour  of 
the  evening  meal  the  air  of  a Hindoo  city  will  be 
filled  with  the  choking,  blinding  smoke,  which  seems 
to  settle  persistently  downward,  instead  of  mounting 
upward,  as  it  ought.  In  a cold  day,  a brazier  full  of 
these  chips,  after  they  get  thorougly  ignited,  resem- 
bles a fire  of  peat,  and  glows  with  a most  abundant 
and  acceptable  heat. 

While  the  women  of  a Hindoo  village  in  an  agri- 
cultural district  cook  the  morning  meal,  the  husbands 
and  fathers  lounge  around  doing  nothing,  or  looking 
after  the  children.  At  eight  o’clock,  men  and  women 
together  go  out  into  the  fields,  where  they  work  all 
day,  with  no  noonday  meal,  returning  at  dusk,  when 
the  men  take  their  ease  until  the  women  have  pre- 
pared the  supper.  The  men  and  boys  then  eat, 
after  which  the  women  and  girls  partake  of  what  is 
left.  It  is  then  about  nine  o’clock,  and  their  only 
moments  of  leisure  are  between  that  time  and  ten  or 
eleven  o’clock,  when  they  retire  for  the  night. 


Hard  and  Degrading  Labor. 


367 


CH1NKSB  WOMAN  SELLING  FRUIT. 

Always  when  I had  occasion  to  go  out  of  an 
Eastern  city  in  the  early  morning,  I would  meet  a 
long  file  of  men  and  women  bringing  their  country 


368 


Women  of  the  Orient. 


produce  to  market.  This  line  would  stretch  away, 
with  only  here  and  there  a break,  for  eight  or  ten 
miles.  If  in  China  or  Japan,  the  numbers  of  men 
and  women  would  be  about  equal,  each  with  a long 
bamboo  pole  balanced  upon  the  shoulder;  while  sus- 
pended at  each  end  would  be  a huge  bundle  of 
grass  or  fuel  from  the  mountains,  or  baskets  of 
greens  or  onions  or  sweet  potatoes  or  lotus-roots,  or 
perhaps  cages  of  fowls  or  little  pigs  or  dogs  or  cats — 
all  to  be  disposed  of  for  food.  If  in  India  or  Syria, 
the  great  majority  of  the  burden -bearers  would  be 
women.  Their  loads  would  be  invariably  poised  upon 
their  heads.  In  this  manner  they  would  walk  pain- 
fully along,  while  the  men  would  strolf  leisurely  be- 
hind, or  perhaps  be  mounted  upon  their  donkeys. 

In  China  and  Japan  all  the  heavy  work  of  the 
fields  is  performed  by  the  women  and  the  men  labor- 
ing together;  but  in  India  and  Syria  all  but  the 
lightest  work  is  performed  almost  exclusively  by  the 
poor  women.  A native  newspaper  of  India  says,  in 
a recent  issue: 

“A  better  illustration  of  woman’s  degradation  in  India 
could  not  be  bad  tlian  that  furnished  by  a rich  ryot  in  South 
Travancore,  who  has  four  wives,  and  makes  use  of  two  of  them 
by  yoking  them  to  his  plow.  The  man  deserves  being  tarred 
and  feathered,  and  taught  to  have  a greater  respect  for  woman- 
kind. We  hope  the  Travancore  Government  will  interfere,  and 
put  a stop  to  the  painful  sight.” 

Mrs.  E.  E.  Baldwin,  in  an  account  of  a day’s  trip 
into  the  country,  relates  the  following  incident: 

“ I stopped  to  have  a talk  with  a woman  who  used  to  live 
with  me.  The  subject  of  our  conversation — a peculiarly  exas- 
perating one  to  me — and  her  remarks  so  aptly  illustrate  your 


Hard  and  Degrading  Labor. 


3<ty 

theme,  that  I think  I must  give  them  to  you.  She  came  to  ask 
me  to  give  her  certain  work,  suitable  only  to  a man’s  strength. 
I told  her  that  women  were  not  strong  enough  for  such  work, 
but  she  assured  me  that  Chinese  women  are.  She  said,  ‘Oui 
women  must  do  such  work,  and  I have  always  been  accustomed 
to  it.  My  husband  has  n’t  lime  for  it;  he  must  stay  at  home 
and  attend  to  the  milk,  as  he  is  the  foreigners’  milkman.  I am 
used  to  heavy  loads.’  I looked  at  her  slight  figure,  and  sighed 
as  I thought,  How  truly  she  speaks!  ‘But,’  I answered,  ‘it  is 
all  wrong  here.  The  men  are  lazy  and  do  the  light  work,  and 
make  the  women  do  their  work.  See  ' (placing  my  hands  beside 
Mr.  Baldwin’s),  'the  Heavenly  Father  didn’t  make  my  bones 
so  large  nor  my  muscles  so  strong  as  the  teacher’s;  neither  has 
he  made  you  Chinese  women  as  strong  as  the  men.’  ‘True, 
true,’  she  said;  ‘but  if  the  men  do  the  heavy  work  they  will  be 
more  apt  to  get  sick  and  die.  If  we  women  die,  it  do  n’t  mat- 
ter, t *' ey  can  get  other  women ; but  for  the  men  thus  to  die  and 
be  lost  to  the  house  will  never  do.’  Another  woman,  standing 
by  her  side,  added,  ‘ Here  women  are  of  little  value  [literally, 
cheap],  but  men  are  very  precious,  or  valuable.’  ‘But,’  I 
answered,  ‘that  is  your  bad  way  of  thinking  and  doing;  and 
we  are  here  to  try  to  teach  you  a better  way.  When  you  all 
become  Jesus’s  disciples,  your  customs  will  be  all  righted.  In 
the  meantime  I do  n't  want  to  help  on  your  bad  customs  by 
giving  a woman  a man’s  work,  even  though  she  ask  for  it 
when  her  husband  wishes  her  to  do  so.  Now  do  you,  sa  moe 
(little  sister),  go  home  and  attend  to  the  milk,  and  let  your 
husband  come  and  take  on  his  own  shoulders  the  load  he  would 
have  you  carry  down  the  steep  mountain  and  over  the  plain  in 
the  burning  sun.’  She  laughed  good-naturedly,  and  replied, 
‘You  say  truly,  and  I often  tell  my  husband  that  we  women 
have  the  heavy  work  and  they  the  light;  but,  teacher's  wife 
there  is  no  help  for  it:  will  you  let  me  take  a load?’ 

“Oh  that  some  of  our  Western  wise  men,  who  quote  Con- 
fucius and  almost  apologize  for  Buddhism,  intimating  with 
considerable  emphasis  that  missionaries  can  do  little  toward 
bettering  this  ancient  civilization — oh  that  such  could  live  here 
(not  make  a flying  visit)  long  enough  to  see  where  Confucius 
and  Buddha  leave  their  disciples!  Neither  the  example  of  the 
one  nor  the  vain  teachings  of  the  other  have  availed  to  lift  up 
the  Chinese  from  their  moral  degradation." 


37° 


Women  of  the  Orient. 


In  Egypt  and  Syria  we  saw  tribes  of  Arabs  mov- 
ing from  one  point  to  another.  Invariably  the 
women,  walking  with  naked  feet,  were  carrying  their 
young  children  on  their  backs,  or  astride  their  hips, 
or  at  their  breasts,  while,  at  the  same  time,  huge 
loads  of  cooking  utensils  or  grain  were  balanced 
upon  their  heads,  or  perhaps  they  were  bearing  the 
tender  young  lambs  and  kids  in  their  arms.  Next 
would  come  the  flocks,  and  herds  of  donkeys  or 
oxen;  and  lastly  the  Arab  men,  mounted  on  their 
horses,  and  glorious  in  silver-mounted  muskets  and 
gay  silken  head-gear.  Sometimes  the  women  would 
actually  stagger  from  side  to  side  of  the  path,  so 
heavy  were  their  loads;  but  their  lords  smoked  their 
pipes  or  gayly  chatted  together,  with  no  thought  of 
relieving  the  overburdened  -wretches,  or  even  cheer- 
ing them  with  a kind  word. 

Journeying  on,  we  would  pass  the  plowmen  in 
the  fields  scratching  the  surface  of  the  earth  with 
their  rude  plow,  which  consists  of  simply  a straight 
stick  with  a pointed  bit  of  iron  nailed  to  the  end. 
Sometimes  we  w'ould  see  two  cows  yoked  together, 
drawing  the  plow;  sometimes  a cow  and  a donkey, 
or  perhaps  a camel  and  a cow.  Once  two  women 
drew  the  plow,  while  another  woman  held  it;  and 
twice  we  saw  a woman  and  a donkey  harnessed  to- 
gether, while  a man  drove  them.  Once  we  were 
greatly  amused  by  seeing  a camel  and  a donkey  har- 
nessed together.  A controversy  arose  between  the 
donkey  and  the.driver,  and  when  the  man  sought  to 
vent  his  wrath  by  beating  the  donkey  with  his  stout 
stick,  the  cunning  little  brute  would  run  under  the 


EGYPTIAN  FIELD-LABORERS. 


372 


Women  of  the  Orient. 


camel,  dodging  up  unharmed  upon  the  other  side. 
This  ludicrous  game  was  continued  for  several  min- 
utes, until  the  weary  driver  gave  it  up  and  sat  down 
to  rest. 

This  custom  of  occasionally  compelling  women 
to  drag  the  simple  Eastern  plow  is  not,  however, 
much  worse  than  some  of  the  customs  of  Italy, 
France,  and  Southern  Germany,  in  which  countries 
1 have  sometimes  seen  a woman  and  a dog,  har- 
nessed side  by  side,  drawing  a small  wagon  along 
the  highway,  while  a man  rode  in  the  wagon,  and 
comfortably  smoked  his  pipe. 


Chapter  XVIII. 


WIDOWS. 

T APANESE  widows  are  debarred  from  no  social 
I privileges  enjoyed  during  the  life-time  of  their 
husbands;  and  they  usually  remarry  as  soon  as  a 
desirable  opportunity  is  presented.  Among  the 
Chinese,  widows  wear  deep  mourning  for  three  years 
after  the  death  of  their  husbands.  During  that  time 
they  are  not  permitted  to  use  cosmetics,  and  are  re- 
stricted to  a few  jewels  and  ornaments.  While  she 
remains  a widow,  a respectable  Chinese  woman  will 
wear  no  red  garment,  either  useful  or  ornamental ; 
and  she  always  displays  some  peculiar  style  of  head- 
dress, which  proclaims  to  the  world  her  bereaved 
condition.  At  the  end  of  the  legal  term  for  mourn- 
ing, she  may  remarry  if  she  choose,  although  to  re- 
main single  for  the  remainder  of  life  is  regarded  as 
a very  virtuous  and  honorable  act. 

Such  a widow,  who  is  steadfastly  obedient  to  her 
husband’s  parents,  and  devotes  her  life  to  their  com- 
fort and  to  acts  of  worship,  may  have  an  orna- 
mental portal  erected  to  her  honor  after  death ; or,  if 
she  live  a virtuous  and  obedient  life  until  she  is  fifty 
years  of  age,  the  portal  may  then  be  erected,  and 
she  may  herself  enjoy  the  privilege  of  worshiping 
it.  These  portals  usually  stand  in  conspicuous  places, 
are  built  of  stone,  and  are  inscribed,  upon  the 

373 


374 


Women  of  the  Orient. 


upright  posts  and  the  ornamental  cross-piece,  with  the 
names  and  virtues  of  those  whom  they  commemo- 
rate, and  a few  classical  sentences  in  praise  of  chas- 
tity and  filial  piety.  The  emperor’s  permission  to 
erect  one  of  these  monuments  is  always  accom- 
panied by  a small  sum  of  money  from  the  imperial 
treasury,  which  forms  the  nucleus  of  a fund  to 
which  all  the  widow’s  friends  and  relatives  are  ex- 
pected to  contribute.  When  a sufficient  amount  is 
raised,  the  portal  is  erected  upon  some  favorable 
spot,  selected  by  the  soothsayers,  and  is  dedicated 
with  religious  ceremonies,  conducted  by  some  man- 
darin of  low  rank,  appointed  for  the  purpose  by  the 
authorities  of  the  district. 

Among  the  very  few  charitable  institutions  sup- 
ported by  wealthy  Chinamen,  are  societies  for  the 
relief  of  poor  widows.  These  are  usually  connected 
with  the  most  popular  temples,  and  the  two  or  three 
of  which  I had  knowledge  through  the  missionaries 
were  regularly  endowed.  There  is  a great  deal  of 
“red  tape”  about  their  management,  and  the  entire 
amount  received  by  any  one  widow  is  very  insignifi- 
cant— scarcely  enough  to  keep  the  wolf  from  the 
door.  If  she  have  a son,  her  annuity  ceases  when 
he  reaches  the  age  of  sixteen,  otherwise  it  continues 
until  her  death,  when  the  society  meets  the  expense 
of  her  funeral.  This  charity  is  not  always,  however, 
bestowed  upon  the  most  worthy,  for  any  vacancy  in 
the  list  of  pensioners  is  usually  filled  from  the  long 
line  of  applicants  by  casting  lots  before  the  image 
of  the  temple  god. 

From  my  knowledge  of  Chinese  character  I am 


Widows. 


375 


entirely  satisfied  that  the  expectation  of  personal 
profit  in  business,  or  in  the  field  of  letters  and  poli- 
tics, has  vastly  more  to  do  with  the  gifts  of  wealthy 
men  to  these  institutions,  than  any  real  feeling  of 
benevolence  and  sympathy  with  the  unfortunate. 

Among  the  upper  classes  the  remarriage  of 
widows  is  regarded  as  dishonorable  to  all  concerned; 
but  the  fact  that  a widow  costs  less  than  a girl,  and 
the  wedding  expenses  are  small,  since  custom  ad- 
mits of  no  display  on  such  occasions,  leads  poor 
parents  often  to  consent  that  their  sons  marry  wid- 
ows whose  friends  acquiesce  in  such  an  arrangement. 

Sometimes  a widow  will  be  sold  by  her  father-in- 
law  to  become  the  legal  wife  of  a poor  man,  or  the 
concubine  of  a gentleman.  In  this  way  a trouble- 
some dependent  is  disposed  of,  and  perhaps  money 
procured  with  which  to  purchase  a wife  for  a surviv- 
ing son.  Genteel  families,  however,  despise  any 
transaction  of  this  sort,  and  prefer  the  trouble  and 
expense  of  maintaining  their  widows  to  the  disgrace 
of  a remarriage. 

However  it  may  be  in  other  Eastern  lands,  in  In- 
dia a Hindoo  woman  can  not  be  said  to  have  reached 
the  lowest  depths  of  degradation  until  she  becomes  a 
widow.  Mohammedan  widows  may  marry  again, 
and  enjoy  the  respect  and  confidence  of  their  friends; 
but  no  respectable  Hindoo  woman  can  ever  remarry, 
whether  she  be  rich  or  poor,  high  or  low  in  the  social 
scale.  Hindoo  sacred  law  reaches  its  climax  of  cruelty 
in  the  rules  it  lays  down  for  the  control  of  a woman 
after  her  husband  has  died.  She  may  be  young  and 
beautiful,  she  may  belong  to  a wealthy  and  powerful 


376 


Women  of  the  Orient. 


family;  it  matters  not;  custom  is  as  relentless  as 
death,  and  now  it  concentrates  its  weight  of  woe  to 
crush  her  completely  down.  The  very  fact  that  her 
husband  has  died  is  a source  of  continued  agony,  for 
she  is  taught  to  fear  that  some  neglect  on  her  part, 
or  some  violation  of  caste-rules  in  the  preparation  of 
her  husband’s  food,  has  brought  down  upon  him  the 
vengeance  of  the  gods,  and  upon  her  a deep  disgrace, 
with  which  her  relatives  and  friends,  even,  do  not  fail 
to  taunt  her. 

From  the  day  of  her  husband’s  death  she  is 
known  as  a “jewelless  woman;”  for  all  her  orna- 
ments are  at  once  removed,  never  to  be  worn  again, 
and  her  rich  garments  are  exchanged  for  others  that 
are  coarse  and  of  sober  colors.  Her  hair  is  either 
shaved  close  every  few  weeks,  or  left  to  hang  in  an 
unkempt  mass  upon  her  shoulders.  She  sleeps  on 
no  bed,  but  always  upon  the  hard  floor;  her  food  is 
taken  only  once  a day,  and  is  of  a coarse  quality, 
generally  what  is  left  after  the  rest  of  the  household 
have  eaten.  No  marriage  or  religious  festival  is  pol- 
luted with  her  presence.  Every  few  days  she  must 
fast  for  twenty-four  hours,  no  food  or  drink  passing 
her  lips  during  that  time,  no  matter  whether  she  be 
sick  or  well. 

Usually  the  meanest  drudgery  of  the  household 
devolves  upon  her,  and  all  parties  show  their  respect 
and  love  for  her  deceased  husband  by  treating  her 
with  the  greatest  contempt  and  harshness.  Thus, 
however  hard  may  be  her  lot  as  a wife,  it  is  neces- 
sarily harder  as  a widow;  and  unless  she  rush  into  a 
life  of  shame,  or  end  her  misery  by  suicide,  hei 


Widows.  377 


entire  existence  is  filled  up  by  this  “dull  uniformity 
of  woe” — there  is  no  relief. 

Mere  children  four  or  five  years  old,  who  have 
never  seen  their  husbands,  and  have  been  betrothed 


378 


Women  of  the  Orient. 


while  still  busy  with  their.baby-toys,  are  widows  all 
the  same,  and  consequently  subject,  all  through  life, 
to  these  rigors.  Patient  submission  is  the  only  way 
in  which  they  can  hope  to  expiate  their  sins  and 
have  even  a chance  of  a happy  transmigration,  or 
any  thing  but  misery  in  the  future  state.  By  a will- 
ing and  rigorous  observance  of  all  these  austerities, 
a widow  may  lay  up  a great  store  of  merit,  not  only 
for  her  husband,  but  for  herself ; while  to  neglect 
them,  or  to  resist  the  cruel  treatment  of  others,  is 
but  adding  to  her  departed  lord’s  torment  in  the 
world  to  which  he  has  gone,  and  forever  shutting  the 
gates  of  happiness  against  her  own  soul. 

If  her  husband  had  wealth,  she  derives  no  benefit 
from  it  His  oldest  male  relative  takes  possession 
of  the  estate,  and  often  the  merest  pittance  is  set 
apart  for  her  necessities — the  rest  is  divided  among 
the  husband’s  male  relatives.  If  she  have  children, 
of  course  they  are  provided  for,  but  she  has  no  con- 
trol over  them  or  their  property;  all  this  is  in  the 
hands  of  their  male  relatives. 

As  has  already  been  stated,  many  young  widows, 
either  by  consent  of  their  friends  or  by  escaping  from 
confinement,  become  nautch-girls,  while  some  of  the 
* lowest  classes  remarry.  Upper-class  people  usually 
adhere  with  all  strictness  to  the  sacred  law,  which  is 
very  explicit  here.  One  sacred  book  says: 

" It  is  unlawful  for  any  [man]  to  take  a jewelless  woman, 
whose  eyes  are  like  the  weeping  cavi- flower;  being  de- 
prived of  her  beloved  husband,  she  is  like  a body  deprived 
of  the  spirit. 

“Nor  must  a damsel,  once  given  away  in  marriage,  be 
given  a second  time." 


Widows. 


379 


The  Institutes  of  Menu  lay  down  the  law  aftei 
the  following  fashion: 

“On  the  death  of  their  attached  husbands,  women  must 
cat  but  once  a day,  must  eschew  betel  and  a spread  mattress, 
must  sleep  on  the  ground,  and  continue  to  practice  rigid  morti- 
fication. Women  who  have  put  off  glittering  jewels  of  gold 
must  discharge  with  alacrity  the  duties  of  devotion,  and,  neg- 
lecting their  persons,  must  feed  on  herbs  and  roots,  so  as  barely 
to  sustain  life  within  the  body.  Let  not  a widow  ever  pro- 
nounce the  name  of  another  man.” 

There  is  no  hope  of  future  happiness  for  her  un- 
less she  “continue,  till  death,  forgiving  all  injuries, 
performing  harsh  duties,  avoiding  every  sensual 
pleasure,  and  cheerfully  practicing  the  incomparable 
rules  of  virtue  which  have  been  followed  by  such 
women  as  have  been  devoted  to  one  only  husband.” 

Even  in  Syria,  where  no  religious  law  requires  a 
widow  to  neglect  her  person,  she  often  does  it  as  an 
act  of  virtue.  Dr.  Jessup  relates  that 

“A  suddenly  bereaved  widow  in  a village  near  Mt.  Leba- 
non refused  to  allow  her  house  or  her  clothes  or  her  person  to 
be  washed  for  more  than  a year  afterward.  It  was  her  own 
peculiar  method  of  mourning;  but  one  is  ready  to  believe 
that  it  proved  effective,  and  drew  around  her  a line  of  reserve 
which  few  would  care  to  invade.” 

A Calcutta  paper  for  1874  says: 

“The  women  of  India  don't  seem  to  think  life — their  sort 
of  life — worth  much,  and  often  not  worth  the  having.  The 
Bengal  returns  show  that  last  year  1,112  women  committed 
suicide.  This  is  partly  ascribed  to  the  fact  that  there  are 
women  to  be  found  in  all  parts  of  the  country  who  saved  their 
lives  during  the  famine  at  the  expense  of  their  caste  by  taking 
food  at  the  relief  centers.  These  unhappy  creatures  are  kept 
now  by  one  man  and  now  by  another,  and  when  all  else  fails, 


380 


Women  or  the  Orient. 


they  commit  suicide.  Many  young  widows,  also,  who  are  not 
allowed  to  remarry,  have  recourse  to  the  same  means  of  put- 
ting aivend  to  their  cheerless  life.” 

The  Lucknow  Witness  of  October  29,  1875,  sum- 
marizes an  account  of  an  inquest  held  in  Calcutta  about 
that  time  over  the  body  of  a Hindoo  widow,  who 
committed  suicide  to  avoid  the  terrible  mortification 
and  disgrace  to  which  she  was  condemned.  She 
could  read  and  write  Bengalee,  and  left  letters,  which 
run  as  follows: 

” I,  Shrimati  Kusain  Kumari,  possessing  two  government 
promissory  notes  of  five  hundred  rupees  each,  do  bequeath 
them  to  my  sister  Kadam.  I have  sold  my  jewels  and  bought 
these  papers.  I leave  my  neck-chain  to  my  brother’s  wife, 
and  all  other  possessions  to  my  mother.  What  shall  I say  to 
other  people?  Where  my  mind  is,  thither  I am  going.  What 
is  the  use  of  illy  living?  It  is  not  my  intention  to  go  astray, 
and  what  is  the  use  of  my  life?  The  Hindoo  religion  is  very 
bad  in  giving  early  marriage. 

“Mother,  I leave  thee  in  sorrow!  Forgive  all  my  misgiv- 
ings. I am  going  long  before  my  time.  Let  no  one  grieve  for 
me,  for  I am  fated  thus  to  die.  There  is  no  greater  grief  to 
any  one  than  that  of  a Hindoo  widow.  I was  only  fourteen 
years  and  five  months  when  I was  married,  and  I am  now 
only  eighteen.  Why  has  God  made  me  a woman,  and  why 
should  I suffer  so  much?  On  account  of  shame,  which  may 
hereafter  befall  me,  I am  giving  up  my  life.  I have  not  known 
happiness  even  one  day  since  my  marriage,  and  I am  therefore 
giving  up  my  life.” 

The  most  intelligent  Hindoos  recognize  the  evils 
of  the  present  customs  touching  widowhood,  and  oc- 
casionally advocate  a reform,  as  will  be  seen  by  the 
following  editorial  from  the  Surya  Prakash,  a Hin- 
doo paper: 

“ Indeed,  it  is  high  time  for  the  Hindoos  now  to  introduce 
the  custom  of  widow  remarriages  among  themselves,  even  with 


Widows. 


3S1 

certain  restrictions  if  necessary.  The  Hindoos  can  never  en- 
joy peace  of  mind  and  happiness  until  they  come  forward  to 
remarry  their  widows.  Without  this  they  will  have  to  see  their 
sisters  and  daughters  committing  the  horrible  crime  of  child 
murder.  The  Hindoos  are  not  unaware  that  young  widows  re- 
sort to  all  sorts  of  drugs,  vegetables,  and  minerals  to  cover 
their  shame;  and  on  whom,  then,  does  the  sin  fall? 

“The  secret  cause  of  the  reformers’s  failure  in  their  at- 
tempts to  strengthen  this  wholesome  and  absolutely  necessary 
custom  is  their  smallness  of  numbers.  They  are  outweighed 
by  the  heavier  orthodox  party.  Again,  the  reformers  generally 
act  hastily  and  without  firm  basis,  which  enables  their  opposers 
to  bring  them  down  and  crush  with  a high  hand  their  futile  at- 
tempts. The  reformers  should  in  a body  arm  themselves  for 
action  and  act  simultaneously.  They  should  ask  their  commu- 
nity to  argue  the  point  with  them  on  religious  grounds,  and 
should  attain  the  height,  not  by  a risky  jump,  but  by  slow  and 
measured  but  sure  steps." 

“Orthodox”  Hindoos  are  ready  to  go  to  any  ex- 
tremes to  put  the  reformers  down ; and  not  unfre- 
quently  a struggle  takes  place  between  the  two  parties, 
like  the  following,  recorded  in  another  Indian  paper: 

"In  Kheirwra,  near  Broach,  a Banian  widow  has  betrothed 
herself  to  a young  man  of  her  own  caste.  The  event  has 
created  quite  a furor  among  her  relatives  and  friends,  and  the 
caste  people  of  the  village,  and  she  apprehends  danger  to  her 
life.  She  was  a schoolmistress  of  the  vernacular  female  school 
at  Broach.  Her  mother  has  compelled  her  to  quit  the  estab- 
lishment, and  now  keeps  her  strictly  under  surveillance.  Being 
about  eighteen  years  of  age,  she  is  free  to  act  for  herself,  and  it 
is  believed  there  is  ye-*’  1 probability  of  her  being  released  from 
her  present  situation  through  the  instrumentality  of  the  col- 
lector of  the  district,  who  is  to  be  appealed  to  for  protection 
and  support.  She  was  on  the  eve  of  being  transferred  to  the 
charge  of  the  Ahmedabad  female  school,  and  the  collector 
would  do  well  to  effect  her  release  and  transfer  her  at  once.  It 
would  be  dangerous  for  her  to  stay  where  she  is,  by  all  ac- 
counts. A safe  opportunity  only  is  awaited,  I am  told,  by  her 
people  to  put  her  out  of  the  way.” 


3«-’ 


Women  of  the  Orient. 


The  Brahmo  Somaj  seems  to  have  done  some- 
thing toward  reforming  this  particular  evil;  but  its 
efforts  are,  I fear,  too  fitful,  and  its  doctrine  too 
much  of  a compromise  with  liberal  Hindooism  to 
result  in  any  permanent  good.  “Young  India’’ 
theoretically  believes  in  the  remarriage  of  young  wid- 
ows, and  has  made  some  attempts  to  reduce  the 
theory  to  practice.  In  1866  an  association  was 
formed  in  the  city  of  Bombay,  known  as  the  “Widow 
Marriage  Association.”  Meetings  were  held,  lec- 
tures were  delivered  by  educated  Baboos,  and  Hin- 
doos, Parsees,  Mohammedans,  and  Christians  united 
in  their  efforts  to  push  the  reform.  For  a time  the 
association  seemed  to  be  making  progress,  as  is 
evidenced  by  the  following  announcement  in  the 
Bombay  Argus  for  December  1874: 

" It  affords  us  great  pleasure  to  record  the  occurrence  of  a 
memorable  event  in  the  annals  of  Hindoo  society  of  this  city. 
A widow  marriage  amongst  the  Brahmins,  the  first  of  the 
four  principal  castes  amongst  the  Hindoos,  was  celebrated  on 
Wednesday  last,  the  181I1  inst.,  with  all  the  eclat  that  the  festive 
occasion  deserved.  A large  number  of  invitations  were  freely 
issued  in  the  name  of  the  Widow  Marriage  Association,  and 
there  was  an  immense  concourse  of  people  of  all  classes  and 
creeds  present.  This  is  the  third  marriage  that  has  taken  place 
since  the  establishment  of  the  Association  in  the  year  1866; 
and,  considering  the  difficulties  and  the  deep-rooted  prejudices 
that  beset  the  introduction  of  any  social  movement  having  for 
.ts  object  the  well-being  of  the  Hindoo  community,  the  success, 
slow  but  steady,  that  has  attended  the  labors  of  the  Association 
is,  indeed,  deserving  of  all  commendation." 

The  success  of  the  movement  was,  however,  but 
temporary.  An  opposition  was  organized  by  the 
orthodox  Hindoo  leaders,  who  became  alarmed  at  the 
growing  subversion  of  ancient  manners  and  customs; 


Widows. 


383 


a vigorous  appeal  was  made  to  caste  prejudices  and 
the  national  aversion  to  any  change  of  customs,  all 
of  which  was  powerfully  seconded  by  the  religious 
superstition  of  the  people. 

Conservatism  triumphed,  and,  late  in  the  year 
1876,  the  news  came  to  us  from  reliable  sources 
that  the  Widow  Marriage  Association  of  Bombay 
had  entirely  died  out,  and  that  all  who  were  still 
living  had  gone  back  into  the  ranks  of  the  orthodox 
with  due  acknowledgment  and  penance. 


Chapter  XIX. 


SUTTEE. 


THE  practice  of  suttee  origi- 
nally grew  out  of  the  com- 
plete devotion  of*a  faithful  wife  to 
her  husband’s  happiness,  which  de- 
votion was  manifested  by  her  self- 
immolation  that  she  might  be  of 
service  to  him  in  the  future  state. 
The  word  suttee  is  an  evidence  of 
this  fact,  for  it  is  an  English  cor- 
ruption of  the  Hindoo  word  sati, 
meaning  “good  woman,”  an  espe- 
cially honorable  title  bestowed  upon 
the  widow  who  voluntarily  sacri-’ 
ficed  herself  upon  the  funeral  pile 
of  her  husband.  After  a time  this  practice  was 
commanded  and  encouraged  by  the  Shasters,  and 
thousands  of  unwilling  victims,  sometimes  bound 
with  cords  or  stupefied  with  drugs,  were  forced  into 
the  flames  by  the  priests,  who  not  only  strengthened 
their  influence  over  the  people  by  such  exhibitions, 
but  also  derived  great  pecuniary  profit  from  them. 

Until  a comparatively  recent  date,  this  fearful  rite 
has  been  practiced  openly  in  India  by  all  high-caste 
people.  The  ancient  Vedas  and  the  Institutes  of 
Menu,  which  are  second  in  authority,  do  not  enjoin 

384 


Suttee. 


385 


this  rite;  but  the  Shasters  and  Puranas,  which 
hold  about  the  same  relation  to  the  Vedas  that  the 
Jewish  Talmud  does  to  the  Old  Testament  Scriptures, 
recommend  the  flames  of  the  funeral  pile  as  the 
widow’s  sure  road  to  eternal  joy  and  peace.  The 
following  passages,  selected  from  many  similar  ones 
translated  by  our  missionaries  from  the  Puranas  ar.d 
Shatters,  will  be  sufficient  for  our  purpose: 

* If  a woman  who  had  despised  her  lord,  or  done  what 
W13  contrary  to  his  mind,  should  (even)  from  mercenary  mo- 
ti"er.  or  fear,  or  from  a suspension  of  the  reasoning  power,  die 
with  her  husband,  she  shall  be  purged  from  all  crimes. 

‘As  the  snake-catcher  draws  the  serpent  from  its  hole,  so 
die  (no  matter  how  great  his  sins),  by  burning,  rescues  her 
husband  from  hell,  and  rejoices  with  him. 

“The  woman  who  expires  on  the  funeral  pile  with  her  lms- 
ban  1 purifies  the  family  of  her  father,  her  mother,  and  her 
husband.  If  the  husband  be  a Brahminicide,  the  greatest  of 
all  criminals,  an  ungrateful  person,  or  a murderer  of  his  friends, 
the  wife,  by  burning  with  him,  purges  away  his  sins. 

“There  is  no  virtue  greater  than  a virtuous  woman  burn- 
ing herself  with  her  husband. 

“As  long  as  a woman  in  her  successive  transmigrations 
should  decline  burning  herself  like  a faithful  wife  on  the  same 
fire  with  her  deceased  lord,  so  long  shall  she  not  be  exempted 
from  springing  to  life  again  in  the  body  of  some  female  animal. 

“Though  he,  her  husband,  have  sunk  to  the  region  of  tor- 
ment, be  restrained  in  dreadful  bonds,  have  reached  the  place 
of  anguish,  be  seized  by  the  imp  of  Luma  [the  Hindoo  Pluto, 
the  god  of  the  infernal  regions],  be  exhausted  of  strength, 
and  afflicted  and  tortured  for  his  crimes,  still  as  a serpent- 
catcher  unerringly  drags  a serpent  from  his  hole,  so  does  she 
draw  her  husband  from  hell,  and  ascends  with  him  to  heaven 
bv  the  power  of  devotion. 

“If  the  wife  be  within  one  day’s  journey  of  the  place 
wnere  her  husband  died,  and  she  signify  her  wish  to  be  burned 


386 


Women  of  the  Orient. 


with  him,  the  burning  of  the  corpse  shall  be  delayed  till  her 
arrival. 

"If  the  husband  be  out  of  the  country  when  he  dies,  let 
the  virtuous  wife  take  his  slippers  or  any  thing  which  belongs 
to  his  dress,  and  binding  them,  or  it,  on  her  breast,  after  puri- 
fication, enter  a separate  fire.  A Brunhunu  can  not  burn  her- 
self on  a separate  pile,  but  this  is  an  eminent  virtue  in  an- 
other woman. 

"There  are  thirty  five  million  hairs  on  the  human  body. 
The  woman  who  ascends  the  pile  will  remain  so  many  years 
with  her  husband  in  heaven. 

“Dying  with  her  husband,  she  purifies  three  generations — 
her  father  and  mother’s  side  and  husband’s  side.  Such 
a wife  adoring  her  husband  enters  into  celestial  felicity  with 
him — greatest  and  most  admired;  lauded  by  the  choirs  of 
heaven,  with  him  she  shall  enjoy  the  delights  of  heaven  while 
fourteen  India's  reign.” 

Under  the  stimulus  of  such  sacred  promises  as 
these,  and  urged  by  her  friends,  with  but  a few 
hours  in  which  to  decide  the  matter,  as  her  hus- 
band’s body  must  be  burned  in  twelve  hours  after 
death,  and  terrified  by  the  wretched  fate  to  which 
custom  and  sacred  law  have  assigned  the  widow 
who  survives  her  husband,  many  a Hindoo  wife, 
in  the  centuries  past,  has  consented  to  be  burned 
amid  the  imposing  ceremonies  prescribed  for  such 
occasions. 

Since  1857  tl'e  burning  of  widows  has  not  been 
permitted  by  the  British  Government  in  India,  a 
heavy  penalty  being  imposed  upon  all  who  partici- 
pate in  the  crime.  We  have  evidence,  however, 
that  it  is  practiced  occasionally  at  the  present  time 
when  the  vigilance  of  the  authorities  can  be  eluded, 
or  the  parties  reside  in  some  remote  district  where 


Suttee.  387 

British  law  can  not  always  be  promptly  enforced. 
The  Madras  Times  says: 

“Cases  of  suttee  still  occur  in  Central  India  and  Rajpoo- 
tana  in  out-of-the-way  villages.  On  the  22d  of  March,  1875, 
the  rite  was  performed  by  the  family  of  a money-lender  in  a 
village  thirty  miles  from  Bikaneer.  The  Maharaja  sentenced 
the  principal  abettor  to  ten  years’  imprisonment  in  irons  and 
fined  the  village  two  hundred  rupees.  Occasionally  attempts 
are  made  to  evade  the  prohibition  by  more  or  less  irregular 
imitations  of  the  old  custom.  Naturally  such  attempts  are 
made  mostly  in  remote  places  at  a distance  from  responsible 
officials;  and  it  is  noticeable  that  they  are  apt  to  occur  among 
the  lower  castes,  whom  one  would  scarcely  suppose  to  care  for 
such  matters.  Seemingly  they  do  so  from  an  ambition  to  imi- 
itate  the  higher  castes  and  an  idea  also  of  rising  in  the  scale  of 
being  in  a future  stage  of  existence.  The  general  outline  of 
such  cases  is  that,  after  the  funeral  pyre  has  been  left  more  or 
less  burnt  down,  the  widow  slips  away  from  her  house,  per- 
haps under  pretense  of  going  for  the  customary  purification  by 
bathing  after  a death  in  the  family,  and  seats  herself  on  the 
smoldering  heap.  Insufficient  as  the  fire  then  is  to  consume 
her,  it  is  enough  to  ignite  her  clothes  and  lead  to  her  death, 
then  or  afterward,  from  the  burns  inflicted,  unless  she  is  dis- 
covered and  rescued  immediately,  as  sometimes  happens. 
But  in  such  cases  one  or  more  persons  of  the  family  are  often 
abettors  beforehand,  or  they  become  so  at  the  time;  for  on 
coming  up  and  finding  the  widow  scorched,  they  dread  with- 
drawing her  then,  and  would  probably  rather  add  fuel  to  the 
fire  to  complete  what  they  regard  as  an  act  of  religious  merit.” 

In  the  early  part  of  1864,  Miss  H.  G.  Brittan 
gave  an  account  of  a suttee  that  took  place  only 
about  thirty  miles  from  Calcutta: 

“The  very  young  wife  was  persuaded  and  threatened  by 
her  husband’s  friends  till  she  reluctantly  consented  to  be 
burned  with  his  body.  They  soon  told  it  about  among  the 
Hindoos,  but  did  not  let  one  English  person  know  of  it.  When 
the  evening  came  there  were  more  than  a thousand  persons 
present  to  see  this  young  girl  burn  to  death.  She  mounted  the 
pile,  but  when  she  began  to  fee!  the  scorching  of  the  flames. 

33 


388 


Women  of  the  Orient. 


she  could  not  bear  the  pain,  and  jumped  off.  It  is  considered 
that  a woman  disgraces  herself  and  her  family  when  she  does 
this.  She  was  thrown  back  again  on  to  the  flames,  but  alter  a 
few  minutes,  with  dreadful  screams  she  again  threw  herself  off. 
Then  she  lay  on  the  ground  rolling  about  in  the  greatest  agony, 
and  not  one  of  the  crowd  would  give  her  the  least  help,  until 
she  died  in  a few  hours.  The  police  are  now  out  after  the  men 
who  participated  in  the  terrible  crime.” 

A case  of  widow  burning  occurred  at  Cawnpore 
in  1870,  but  the  relatives  who  induced  the  woman  to 
commit  the  act  were  sentenced  to  seven  years’  im- 
prisonment, and  the  spectators  to  three  years.  The 
Lucknow  Times  gives  an  account  of  a case  of  suttee 
which  occurred  in  Oudh  early  in  the  month  of 
April,  1875: 

“ Khcra,  a small  hamlet  fourteen  miles  south  of  Sundeela, 
was  the  place,  and  Belassee,  the  widow  of  a Brahmin,  was  the 
person.  She  was  encouraged  and  assisted  by  her  relatives, 
even  if  they  did  not  instigate  the  deed,  and  the  village  author- 
ities made  but  slight  attempts  to  prevent  it.  After  the  usual 
ceremonies  of  bathing,  anointing,  and  adorning,  in  lack  of 
wood,  a large  pile  of  dried  dung  was  heaped  up,  and  in  it  the 
woman  sat,  with  the  corpse  of  her  husband  in  her  lap.  Straw, 
ghee,  and  other  materials,  were  added  to  the  funeral  pyre.  She 
herself  applied  the  flame  handed  her  by  her  nephew,  and  in  a 
short  time  all  was  over.  Suffocation  doubtless  ensued  very 
quickly,  but  it  was  about  three  hours  before  the  whole  was  re- 
duced to  ashes.  All  the  relatives  of  the  victim,  and  the  author- 
ities of  the  village,  have  been  arrested,  and  will  doubtless  be 
dealt  with  in  a manner  to  deter  others  from  similar  barbarities.” 

Another  of  the  India  newspapers,  the  Pioneer , of 
date  July,  in  the  same  year,  has  this  item: 

“Suttee  was  performed  recently  in  a village  of  the  Azim- 
gtirh  District,  Pergunnah  Secunderpore.  A Kulwar,  who  had 
a great  reputation  as  a strict  Hindoo,  died,  leaving  a young 
widow  and  one  child.  The  widow  first  tried  to  starve  herself 
and  the  child,  but  finding  this  process  too  slow,  or  too  open  to 


Suttee. 


389 


observation,  she  secretly  accumulated  a great  heap  of  straw 
and  wood,  placed  a cliarpoy  on  the  heap,  lay  down  with  her 
infant  in  her  arms,  and  set  fire  to  the  straw.  No  one  appears 
to  have  had  the  faintest  intimation  of  the  wretched  woman’s 
purpose.  The  Superintendent  of  Police  was  on  the  spot  in  a 
few  hours,  and  set  on  foot  a strict  inquiry,  the  result  of  which 
w a 1 that  the  woman  was  ascertained  to  have  acted  entirely 
wiihout  the  knowledge  of  any  one;  indeed,  it  was  shown  to  be 
impossible  that  she  could  have  had  any  aid,  as  she  had  no 
friends  in  the  village.  From  the  husband’s  character  for  fa- 
naticism, it  is  conjectured  that  she  may  have  been  acting  on 
some  expressed  wish  of  his.” 

Early  in  the  present  year  (1877)  three  wives  of  a 
distinguished  Hindoo  prince — Jung  Babadoor,  of  Ne- 
paul — were  burned  with  his  dead  body.  This  whole- 
sale sacrifice  has  revived  the  popular  interest  of  Great 
Britain  in  the  suttee,  and  both  the  home  Government 
and  the  Government  in  India,  are  now  discussing  the 
ways  and  means  for  rendering  such  occurrences  for- 
ever hereafter  impossible. 

In  China,  widows  who  perform  suttee  may  have 
their  names  written  on  the  general  tablets  of  a temple 
which  they  choose;  or,  if  their  relatives  are  willing 
to  meet  the  expense,  a special  tablet  may  be  erected 
to  their  memory.  Sometimes  an  imperial  edict  gives 
permission  to  such  a widow’s  relatives  to  erect  a 
stone  portal  in  honor  of  her  exalted  virtues.  It  is, 
therefore,  not  an  uncommon  thing  for  widows,  and 
girls  whose  intended  husbands  have  died  before  the 
marriage-day,  to  take  their  own  lives. 

Chinese  suttee  is  never  performed  by  burning.  A 
fatal  dose  of  opium,  or  of  some  more  active  poison, 
sometimes  does  the  work;  or  the  willing  victim 
drowns  or  starves  herself.  The  most  heroic,  and 


39° 


Women  of  the  Orient. 


consequently  the  most  popular  method,  is  by  hang- 
ing, in  the  presence  of  a large  assembly  of  relatives 
and  friends,  all  of  whom  are  honored  by  the  event. 
Poverty,  friendlessness,  ill  treatment,  or  an  attempt 
on  the  part  of  a father-in-law  to  sell  a young  widow 
for  a wife  or  a slave,  are  causes  which  impel  many  to 
commit  “meritorious  suicide,”  as  it  is  called. 

“ In  one  of  the  cases  which  occurred  in  Foochow,  yi  i860, 
the  inciting  cause  why  the  young  widow  decided  to  kill  herself 
by  public  hanging  was  that  a brother-in-law  insisted  that  she 
should  marry  a second  husband.  On  her  refusing  to  do  it,  he 
insinuated  that  the  only  way  for  her  to  gain  a livelihood,  in  the 
indigent  circumstances  of  the  family,  was  to  become  a prosti- 
tute. This  unkindness  maddened  her,  and  she  resolved  to 
commit  suicide.  She  appointed  a certain  time  for  its  accom- 
plishment. On  the  morning  of  the  day  designated  she  visitecl 
a certain  temple  erected  to  hold  the  tablets  and  perpetuate  the 
memory  of  virtuous  and  filial  widows.  She  was  borne  to  and 
fro  through  the  streets,  seated  in  a sedan  carried  by  four 
men,  dressed  in  gaudy  clothing,  and  holding  in  her  hand  a 
bouquet  of  fresh  flowers.  After  burning  incense  and  candles 
before  the  tablets  in  this  temple,  accompanied  with  the  usual 
kneelings  and  bowings,  she  returned  home,  and  in  the  after- 
noon took  her  life,  in  the  presence  of  an  immense  crowd  of 
spectators. 

“On  such  occasions  it  is  the  practice  to  have  a platform 
erected  in  the  house  of  the  widow,  or  in  the  street  before  it. 
At  the  appointed  time  she  ascends  the  platform  and  sprinkles 
some  water  around  on  the  four  sides  of  it.  She  then  scatters 
several  kinds  of  grain  around  in  the  different  directions.  These 
are  done  as  omens  of  plenty  and  prosperity  in  her  family. 
After  being  seated  in  a chair  on  the  platform,  she  is  generally 
approached  by  her  own  brothers  and  by  her  husband's  broth- 
ers, who  worship  her.  When  every  thing  is  ready  she  steps 
upon  a stool,  and,  taking  hold  of  the  rope,  which  is  securely 
fastened  to  a high  portion  of  the  platform  or  the  roof  of  the 
house,  adjusts  it  about  her  own  neck.  She  then  kicks  the  stool 
away  from  under  her,  and  thus  becomes  her  own  murderer. 


Sutter. 


39' 


“ Formerly,  certain  officers  of  government  used  to  sanc- 
tion the  self-destruction  of  widows,  not  only  by  their  presence 
on  the  occasion,  hut  also  by  their  taking  a part  in  the  worship. 
Once,  it  is  related,  a woman,  after  the  honors  had  been  paid 
her,  instead  of  mounting  the  stool  and  adjusting  the  rope  about 
her  neck  and  hanging  herself,  acfcording  to  the  understanding, 
suddenly  recollected  that  she  had  forgotten  to  feed  her  hogs, 
and  hastened  away,  promising  to  be  back  shortly,  which  prom- 
ise she  omitted  to  keep.  Since  that  cruel  hoax  no  mandarin 
has  been  present  at  a suttee  at  this  place.”* 

While  walking  the  streets  of  Shanghai,  one  day, 
in  company  with  a native  teacher,  I noticed  signs  of 
a festival  in  a certain  first-class  house.  Banners  and 
streamers  and  fancy  lanterns  adorned  the  entrance, 
and  when,  attracted  by  the  music  and  evident  excite- 
ment of  the  crowd,  we  made  our  way  to  the  interior, 
we  saw  that  a feast  was  in  progress.  The  guests  were 
evidently  dignified  and  influential  men  ; indeed,  some 
of  them  were  known  to  be  such  by  my  interpreter. 
A man  who  seemed  to  be  a sort  of  master  of  ceremo- 
nies, and  who,  strange  to  say,  manifested  a degree  of 
pride  in  showing  the  foreigner  about,  conducted  us 
to  a large  room  adjoining  the  reception  hall,  where 
lay  the  dead  body  of  a young  woman  on  a sort  of 
bier,  surrounded  by  flowers,  cooked  food,  and  various 
other  articles,  which  it  would  be  impossible  for  me  to 
enumerate.  During  the  hasty  glimpse  which  we 
were  permitted  to  take  of  this  room,  we  saw  that 
not  only  the  corpse,  but  the  thirty  or  forty  women 
who  were  there,  were  arrayed  in  the  richest  and  most 
showy  attire,  and  every-where  about  the  place  there 
were  signs  of  merriment  and  rejoicing.  An  explana- 
tion of  the  scene  was  given  by  our  conductor,  who 


* Doolittle’s  “Social  Life  of  the  Chinese,”  Vol.  I,  page  109. 


392 


Women  of  tiie  Orient. 


informed  us  that  the  dead  woman  had  been  the 
widow  of  a deceased  son  of  the  household,  and  had 
just  conferred  great  honor  upon  her  large  circle  of 
relatives  by  committing  meritorious  suicide! 

The  Overland  China  Mail  gives  an  account  of  a 
meritorious  suicide  which  was  lately  committed  at 
Foochow  Foo.  It  seems  that  a young  lady,  an  in- 
habitant of  that  city,  who  had  the  misfortune  to  be 
left  a widow  while  yet  in  her  teens,  was  urged  by 
some  injudicious  relative  to  enter  again  into  the 
bonds  of  wedlock.  The  thought  thus  suggested  of 
supplying  the  place  of  her  late  husband  was  so  re- 
pugnant to  her  feelings  that,  in  order  to  escape  from 
the  persecution  of  her  advisers,  she  determined  to 
“ascend  to  heaven  on  the  back  of  a stork,”  or,  in 
other  words,  publicly  to  commit  suicide. 

Having  arrived  at  this  determination  a day  was 
fixed  for  the  ceremony.  Early  on  the  fatal  morning 
the  lady,  dressed  as  the  Queen  of  Heaven,  and 
surrounded  by  a large  following  of  admiring  relatives 
and  friends,  started  from  her  late  husband’s  house  in 
an  open  sedan  chair,  for  the  scene  of  her  self-inflicted 
death.  By  the  way  she  visited  her  parents  to  bid 
them  farewell,  and  stopped  occasionally  on  the  way 
to  taste  the  viands  which  were  placed  at  intervals 
by  the  side  of  the  road,  as  at  a funeral.  On  arriving 
at  an  open  space  at  the  back  of  the  Hai-chaou  tem- 
ple, she  mounted  on  a scaffolding,  which  had  been 
erected  for  the  purpose,  and,  having  bowed  to  the 
vast  crowd  which  had  assembled  to  witness  the  pro- 
ceedings, she  cried  with  a loud  voice,  “Heaven, 
and  earth,  and  my  friends!  I am  quite  satisfied  to 


- Suttee. 


393 


die  in  this  manner.”  Having  said  this  she  stepped 
on  a chair  on  the  platform,  and  thrust  her  head 
through  the  noose  of  a red  cord,  which  hung  sus- 
pended from  a cross-beam  above  her.  At  the  same 
moment  a red  cloth  was  placed  over  her  head  and 
face,  and  then,  without  the  least  hesitation,  she 
jumped  off  the  chair.  Death  was  almost  instan 
taneous,  and  she  expired  without  the  least  apparent 
struggle. 

Unfortunately  the  effects  of  this  young  lady’s  self- 
devotion  did  not  end  with  her  life,  for  so  deep  an 
impression  did  her  conduct  make  on  some  boys  who 
had  witnessed  the  spectacle  that  they  amused  them- 
selves on  the  following  day  by  making  believe  to 
follow  her  example.  By  a misadventure,  while  one 
of  them  was  adjusting  the  rope  round  his  neck,  his 
playmates  ran  off,  and  on  their  return  he  likewise 
had  “ascended  to  heaven  on  the  back  of  a stork.” 


Chapter  XX. 


DEATH  AND  FUNERAL  CEREMONIES. 

DEATH  is  seldom  regarded  as  a welcome  mes- 
senger, and  his  coming  is  especially  terrible  in 
heathen  lands.  Christianity  robs  the  monster  of  his 
sting,  and  crowns  the  believing  soul  a victor  in  the 
last  struggle;  but  heathenism  helplessly  surrenders 
its  votary  to  the  unrestrained  cruelty  of  the  foe,  no 
hope  of  mercy,  no  power  to  resist,  only  a blind  “sub-, 
mission  to  the  inevitable.”  Christianity  throws  a 
soft  and  peaceful  light  over  the  grave,  but  heathen- 
ism abandons  it  to  “the  blackness  of  darkness  for- 
ever.” Hence,  the  close  of  an  Eastern  woman's  life 
is  in  perfect  keeping  with  the  long  and  mournful 
story  I have  attempted  to  relate  in  these  pages. 

The  Orientals  have  no  knowledge  of  the  true 
nature  of  disease,  and  consequently  make  but  an 
imperfect  use  of  even  the  few  valuable  remedies  they 
have  discovered.  Charms,  superstitious  rites,  bar 
barous  treatment,  vile  medicines,  and  foolish  religious 
ceremonies  are  the  invariable  accessories  of  a sick 
room,  and  frequently  insure  a fatal  termination,  which 
nature,  if  left  to  herself,  would  have  averted. 

The  solemnities  practiced  by  the  Japanese  at 
death  are  very  numerous,  and  some  of  them  are  even 
beautiful  and  full  of  meaning.  The  wealthy  spare 
no  expense  in  funeral  ceremonies.  The  coolies,  who 
394 


Death  and  Funeral  Ceremonies. 


395 


assist  at  the  residence  or  have  charge  of  the  cemetery, 
the  professional  female  mourners,  the  poor  of  the 
neighborhood,  and  the  officiating  priests  are  all  gen- 
erously remembered  in  gifts  of  money  and  valuables, 
while  a sumptuous  feast  awaits  the  return  of  the 
guests  from  the  grave. 

When  a woman  dies  she  is  arrayed  in  her  best 
garments  and  adorned  with  her  most  valuable  jewels; 
her  hair  is  elaborately  arranged,  and  her  face  is  painted 
with  the  most  scrupulous  care.  Her  obi,  or  girdle, 
is  wound  as  tightly  as  possible  about  the  waist,  and 
tied  in  a peculiar  knot  in  front,  after  the  fashion  of 
a widow. 

So  far  as  funeral  ceremonies  are  concerned,  there 
is  but  little  difference  between  the  death  of  a man 
and  that  of  a woman.  If  the  body  is  to  be  buried 
it  is  placed  in  a huge  earthern  jar,  which  is  a most 
wonderful  specimen  of  the  artisan’s  skill,  in  a Japa- 
nese sitting  posture,  with  the  head  bent  down  and 
the  arms  crossed  on  the  breast.  Missionaries  and 
natives  with  whom  I have  conversed  on  this  subject 
speak  of  one  final  and  most  singular  custom.  Just 
before  the  cover  is  securely  bound  upon  the  mouth 
of  the  jar,  an  old  woman,  who  is  either  a member 
of  the  family  or  an  attendant,  steps  forward,  and 
places  between  the  folded  hands  of  the  corpse  a 
small  paper  package,  containing  a piece  of  the  um- 
bilical cord  which  united  the  dead  person  to  the 
mother  at  the  time  of  birth,  and  which  has  been  re- 
ligiously preserved  during  all  the  years  of  life.  This 
custom  is  observed  as  significant  of  the  successive 
births  of  the  soul  in  the  transmigrations  of  the  future 


396 


Women  of  the  Orient. 


state,  as  well  as  a declaration  of  the  spirit’s  emancipa- 
tion from  the  power  which  has  destroyed  the  body. 

In  the  grave  the  corpse  is  always  placed  with  its 
head  to  the  north  and  its  feet  to  the  south.  A Jap- 
anese cemetery  is  always  in  some  retired  spot,  and  is 
usually  a well-kept  and  pretty  place.  Nearly  every 
grave  has  a head-stone,  and  some  are  even  adorned 
with  costly  monuments.  Public  ceremonies  are 
performed  in  these  cemeteries  on  certain  days  in  each 
year,  and  during  the  Feast  of  Lanterns  they  are 
lighted  up  at  night  with  a profusion  of  many  colored 
lanterns,  giving  them  a strange  but  pleasing  appear- 
ance. In  passing  a cemetery  at  night  I seldom  failed 
to  observe  one  or  more  lights  burning  over  some 
new-made  grave,  a custom,  the  real  significance  of 
which  I could  never  ascertain. 

The  tombs  of  royalty  and  of  noted  men  and 
women,  which  are  usually  in  the  neighborhood  of 
temples,  are  furnished  with  lanterns  or  lamp-posts 
of  stone  or  bronze  inscribed  with  the  virtues  of  the 
departed,  and  often  very  costly.  No  traveler  in 
Japan  fails  of  a visit  to  the  tombs  of  the  Tycoons  in 
Yeddo,  the  most  interesting  and  costly  structures  in 
all  the  empire,  where  worship  is  daily  maintained  by 
the  priests  set  apart  for  the  purpose,  and  to  which 
the  highest  and  mightiest  of  the  realm  have,  until 
recently,  been  accustomed  to  repair  at  stated  times 
for  religious  observances. 

Cremation  is  practiced  in  Japan,  especially  by 
the  poor.  The  ashes  are  deposited  in  jars  and  vases 
of  earthenware,  or,  by  the  wealthy,  in  vases  of 
bronze,  which  are  sometimes  kept  in  houses  or 


Death  and  Funeral  Ceremonies. 


397 


temples,  but  oftener  left  standing  in  the  cemeteries, 
or  placed  in  the  family  monument.  Crematories  arc 
not  common,  but  are  occasionally  seen,  and  some  of 
them  are  very  skillfully  constructed.  The  corpse  in 
a coffin  is  placed  in  the  furnace,  and  the  fire  is 
lighted  by  some  near  relative  of  the  deceased.  The 
materials  are  abundant  and  highly  inflammable,  and 
the  body  is  soon  reduced  to  a heap  of  ashes.  One 
ceremony  of  this  sort,  which  I had  the  curiosity  to 
observe,  the  cremation  of  a woman  of  rank,  was 
quite  enough,  and  indeed  I could  not  remain  until 
the  close,  as  the  body  was  more  than  two  hours  (an 
unusually  long  time  in  being  consumed. 

Funeral  ceremonies  among  the  Chinese  occupy 
much  time,  and  among  the  wealthy  are  elaborate  and 
expensive.  The  principal  ceremonies  are  the  same 
every-where,  but  the  numerous  details  depend  upon 
the  locality,  the  religion  adopted  by  the  family 
(whether  Buddhism,  Tauism,  or  Confucianism),  and  the 
amount  of  influence  exercised  over  them  by  the  for- 
tune-tellers. It  would  be  useless  to  attempt  a full, 
description  of  these  customs;  we  will  therefore  con- 
tent ourselves  with  a brief  reference  to  a very  few 
of  them. 

Coffins  are  frequently  purchased  by  men  and 
women  while  they  are  in  perfect  health,  and  are 
kept  where  all  visitors  can  see  them  and  admire  the 
•workmanship,  which  is  often  very  elegant  and  ex- 
pensive. An  affectionate  son  can  scarce  afford  his 
father  and  his  mother  a greater  pleasure  than  by 
making  them  a present  of  the  coffins  in  which, 
finally,  they  are  to  be  buried.  Most  of  the  observ- 


398  Women  of  the  Orient. 

ances  at  the  time  of  death,  and  in  connection  with 
funerals,  have  reference  to  the  fact  that  the  spirit  of 
the  departed  must  be  honored  and  made  comfort- 
able, else  it  will  exert  an  evil  influence  over  those 
who  survive.  Fear  of  personal  inconvenience  or 
harm  has  more  to  do  with  a Chinaman’s  lavish  ex- 
penditures in  ceremonies  and  in  frequent  feasts,  when 
a relative  dies,  than  feelings  of  love  or  reverence. 

When  the  traveler  first  reaches  Shanghai  he  is 
surprised  at  the  myriads  of  grave-mounds,  which 
literally  cover  the  face  of  the  country.  In  every 
field  and  garden  outside  the  city  as  far  as  the  eye 
can  reach,  these  mounds  are  seen.  They  must  never 
on  any  account  be  disturbed ; and  the  entire  system 
of  ancestral  worship,  so  closely  interwoven  with 
every  phase  of  Chinese  life,  stands  jealous  guard 
over  them.  This  is  the  great  hinderance  to  inter- 
nal improvements,  such  as  railroads  and  telegraphs, 
which  foreigners  would  gladly  build  at  their  own 
expense,  if  native  superstition  could  be  overcome. 

Chinese  coffins  are  made  of  plank  six  inches 
thick.  The  most  costly  are  of  ebony  or  some  rare 
fragrant  wood,  and  are  elaborately  carved.  When  a 
person  dies  the  body  is  placed' in  the  coffin  on  a bed 
of  cotton,  and  a large  quantity  of  quicklime  is 
sprinkled  upon  and  around  it.  The  lid  is  secured 
by  strong  nails,  and  by  cement  in  the  groove,  so 
that  no  smell  can  escape,  after  which  the  entire 
coffin  is  thoroughly  painted  or  varnished.  The  body 
is  thus  kept  in  the  house  until  the  priests  or  sooth- 
sayers announce  the  proper  time  and  the  proper 
place  for  interment. 


Death  and  Funeral  Ceremonies. 


3 99 


Among  the  wealthy  such  coffins  are  placed  in 
the  great  hall  of  the  mansion,  or  in  the  chapel  or 
shrine  which  contains  the  ancestral  tablets  of  the 
family,  and  where  incense  is  burned  daily.  It  is  no 
uncommon  thing  for  bodies  to  be  thus  detained  in 
the  house  for  one  year,  or  even  longer,  before 
burial.  So  indifferent  are  the  Celestials  to  the  pres- 
ence of  death,  that,  where  the  house  is  small,  a 
coffin  will  be  placed  in  this  manner  in  a room  con- 
stantly occupied  by  the  family.  I have  repeatedly 
(in  company  with  missionaries  or  native  teachers), 
on  entering  a dwelling,  seen  a coffin,  containing  the 
remains  of  some  departed  member  of  the  household, 
sitting  in  the  corner  with  both  children  and  adults 
lying,  asleep  upon  it;  and  in  one  instance  the  entire 
family  was  using  the  coffin  for  a dinner  table,  with 
the  utmost  indifference,  and  seemingly  no  prejudice 
to  the  appetite.  Dr.  Blodgett  relates  that  he  often 
visits  a native  member  of  his  Church,  and  spends 
the  night  in  his  house:  He  is  invariably  put  into  a 

room  to  sleep  where  stands  the  coffin  of  the  man’s 
father,  who  has  been  dead  about  ten  years. 

When  the  proper  time  for  interment  arrives  the 
procession  is  formed.  My  friend  and  I met  one  of 
these  funeral  corteges  in  the  streets  of  Han-Kow,  a 
city  of  three  million  inhabitants,  situated  six  hundred 
and  fifty  milles  up  the  broad  Yank-tsee  River.  It 
was  so  extensive  that  we  were  obliged  to  stop  in 
the  narrow  street  while  it  passed.  The  deceased 
had  been  the  favorite  wife  of  a prominent  official, 
and  the  display  was,  of  course,  on  a scale  compatible 
with  his  dignity.  There  was  an  extensive  offering 


400 


Women  of  the  Orient. 


of  money,  sedan  chairs,  shoes,  lanterns,  horses, 
and  innumerable  articles  for  every-day  use,  including 
several  suits  of  clothing,  all  made  of  gilt,  and  tin- 
foil  and  colored  paper,  to  be  burned  on  the  grave 
for  the  use  of  the  departed  spirit;  for  while  it  is 
considered  a moral  impossibility  to  cheat  a China- 
man when  he  is  alive,  no  sooner  is  he  dead  than  his 
relatives  combine  to  deceive  him  by  sending  after 
him  sham  articles  of  all  sorts,  for  his  comfort  and 
amusement  in  the  spirit  world.  Following  these 
was  a large  quantity  of  cooked  food,  borne  in 
baskets,  to  be  first  spread  out  at  the  place  of  burial, 
for  the  delectation  of  the  spirits  supposed  to  congre- 
gate there,  and  then,  with  true  Chinese  prudence, 
returned  to  the  family  residence  to  serve  as  a sub- 
stantial funeral  banquet  for  the  invited  guests. 

After  these  came  ten  Buddhist  priests,  with  shaven 
heads  and  yellow  robes,  and  immediately  following 
was  the  coffin,  made  of  massive  Chinese  ebony, 
elaborately  carved  and  gilded,  slung  upon  bamboo 
poles  resting  upon  the  shoulders  of  ten  coolies. 
Perched  upon  the  top  of  the  coffin  was  a large  white 
stork,  emblematical  of  the  belief  in  the  transmigra- 
tion of  souls.  Then  came  the  hired  mourning 
women,  robed  in  white  (the  Chinese  emblem  of 
mourning),  some  walking  and  some  riding  upon 
wheelbarrows,  but  all,  at  regular  intervals,  plucking 
their  hair,  beating  their  foreheads,  and  howling  at 
the  top  of  their  voice,  with  the  evident  intention  of 
giving  the  relatives  the  worth  of  their  money.  Last 
of  all  came  a few  officials,  with  the  husband  and 
other  members  of  the  family,  seated  in  closed 


Death  and  Funeral  Ceremonies. 


401 


chairs,  and  escorted  by  a company  of  grotesque- 
looking soldiers. 

Every  few  yards  the  procession  would  halt,  when 
a large  quantity  of  fire  crackers  would  be  discharged 
and  the  gongs  would  beat  with  a din  sufficient  to 
drive  any  body  but  a Chinaman  crazy.  All  along 
the  route,  women  and  children  and  shop-keepers 
were  swinging  their  hands  and  making  hideous  out- 
cries to  frighten  on  the  spirits  lest  they  should  stop 
to  trouble  them  and  injure  their  business  or  destroy 
their  health.  The  whole  affair  was  incongruous  in  the 
extreme,  and  really  painful  to  one  who  is  laboring 
for  the  Christianization  of  this  superstitious  race. 

While  an  American  merchant  and  myself  were 
taking  an  evening  stroll  and  admiring  the  beautiful 
scenery  outside  the  city  of  Foochow,  in  the  month  of 
• October,  1873,  our  attention  was  attracted  by  a group 
of  natives  among  the  tombs  on  the  hill  side  below 
us.  We  descended  to  the  spot,  and  found  a 
hundred  or  more  men  and  women  sitting  and 
standing  about,  drinking  tea  and  smoking,  in  which 
we  were  politely  invited  to  join  them.  All  seemed 
very  social,  as  if  on  a picnic  or  pleasure  excursion. 
Near  a shallow  grave  stood  a plain  coffin,  which  they 
said  contained  the  remains  of  a woman  who  had 
been  dead  some  months.  When  the  exact  moment 
arrived  for  the  fortunate  interment  of  the  deceased 
(the  moment  long  before  selected  by  the  sooth- 
sayers), the  coffin  was'  lowered  into  the  grave. 
Numerous  ceremonies  were  observed  at  this  point 
(utterly  meaningless  and  absurd  to  us),  and  very 
great  care  was  taken  to  have  the  coffin  placed  ‘in  a 


402 


Women  of  the  Orient. 


certain  prescribed  position,  determined  by  a compass 
and  some  elaborate  calculations  made  by  a geoman- 
cer  who  conducted  this  part  of  the  performance. 

As  night  was  approaching,  candles  were  lighted, 
incense  sticks  were  set  burning  all  about  the  filled 
grave,  and  the  hired  mourners  began  their  unearthly 
screams  and  moans.  On  a cloth  spread  at  one  end 
of  the  grave  wine  and  cooked  food  in  abundance 
were  placed,  after  which  all  but  a few  men,  who 
were  appointed  to  watch  the  place  until  the  incense 
had  been  consumed  and  the  food  could  be  safely  re- 
moved, took  their  departure.  The  chief  man  in- 
formed us  that  in  three  days  they  would  return  in 
bright  colored  garments,  and  burn  mock  money  upon 
the  grave  and  worship  the  departed  spirit. 

At  a funeral  in  the  region  about  Shanghai,  where 
the  country  is  flat  and  liable  to  overflow,  the  coffin  is 
place  upon  the  ground,  and,  at  a proper  time,  a 
covering  of  sun  dried  brick  is  built  over  it,  after  which 
a huge  mound  of  earth  is  heaped  upon  it,  which  soon 
becomes  covered  with  the  rank,  coarse  grass  used  by 
the  bakers  for  fuel ; so  that  here,  as  in  Christ’s  time, 
the  uncertainty  of  life  finds  its  illustration  in  “the 
grass  which  to-day  is,  and  to-morrow  is  cast  into  the 
oven.”  In  other  parts  of  China  the  dead  are  buried 
as  with  us,  but  usually  upon  hill-sides,  where  the  soil 
is  least  valuable. 

At  Foochow  and  Canton  the  most  fashionable 
form  for  a grave  and  its  ^surroundings  is  what  is 
called  by  foreigners  the  horseshoe  pattern,  from  its 
general  resemblance  to  a horseshoe.  It  is  also  called 
the  Omega  grave,  from  its  resemblance  to  the  Greek 


Death  and  Funeral  Ceremonies. 


403 


letter  2.  These  tombs  are  seen  on  every  hill  and 
mountain-side,  and  always  in  a pleasant  place,  com- 
manding, if  possible,  an  extended  and  attractive 
view;  for  spirits  have  the  reputation  of  connoisseurs 
in  landscapes,  and  are,  therefore,  well  pleased  with 
such  attentions.  The  Omega  grave  is  built  of  stone, 
or  of  cement  resembling  stone,  with  the  coffin  de- 
posited in  the 'center  and  covered  with  a peculiar 
cement,  which,  in  a few  months,  becomes  as  hard  as 
the  original  rock  itself.  At  certain  times  all  such 
tombs  (scattered  here  and  there,  as  the  Chinese  have 
no  regular  cemeteries)  are  carefully  whitewashed, 
which  gives  the  country  the  appearance  of  being 
covered  with  numerous  deserted  towns  and  hamlets. 
The  rich  spend  large  sums  of  money  in  erecting  these 
mausoleums  and  in  embellishing  them  with  costly 
tablets  in  honor  of  the  dead,  as  well  as  stone  images  of 
dragons  and  demons  placed  to  guard  the  sacred  spot. 

The  bodies  of  the  poor  receive  no  such  attention. 
For  want  of  land  upon  which  to  bury  them,  the 
coffins  are  often  carried  out  of  the  city,  and  dropped 
in  an  open  space,  and  left  to  decay,  unless  the  author- 
ities in  some  way  dispose  of  them.  In  an  hour’s 
walk  about  any  Chinese  city,  hundreds  of  such  un- 
buried coffins  may  be  seen — sometimes  with  a 
thatched  roof  built  over  them,  or  a rude  mud  wall 
around  them,  but  more  frequently  entirely  unpro- 
tected. By  the  side  of  the  low  hovel  of  some  field 
laborer,  between  the  rows  of  vegetables  in  a garden, 
or  along  the  bank  of  a canal,  they  shock  the  traveler, 
and  testify  to  the  wretched  state  into  which  the  poor 
classes  of  this  over-populated  country  have  fallen. 

34 


Women  of  the  Orient. 


404 

The  practice  of  cremation  would  be  an  untold 
blessing  to  China,  and  an  infinite  relief  to  the  sensi- 
bilities of  all  travelers  who  visit  her  shores.  But  all 
efforts  in  that  direction  are  steadily  opposed.  For 
miles  and  miles  in  every  direction  the  hills  about  a 
large  city  are  one  vast  charnel-house,  where  the 
countless  dead  of  past  centuries  are  sleeping,  while 
the  hearts  of  the  living  are  filled  with  fear  lest  their 
restless  spirits  should  return  to  bring  evil  and  suffer- 
ing upon  those  who  have  taken  their  places  in  the 
affairs  of  life.  Hence  the  costly  system  of  ancestral 
worship  and  sacrifice  to  departed  spirits,  which  hangs 
like  a dark  cloud  over  all  the  land. 

To  die  upon  the  banks  of  the  Ganges  is  the  great 
desire  of  a faithful  Hindoo;  and  those  who  reside  at 
a distance  from  the  sacred  stream,  often,  as  old  age 
approaches,  or  in  the  first  stages  of  disease,  make 
their  way  to  the  holy  city  of  Benares,  or  to  some 
othet  town  upon  the  river,  and  take  up  their  abode, 
waiting  patiently  for  the  Holy  Mother  Ganges  to  re- 
ceive them.  Women  are  granted  this  privilege  as 
well  as  men;  and  in  any  morning  walk  in  or  about 
a city  situated  upon  the  Ganges,  sick  persons  of 
both  sexes  may  be  seen  with  feet  immersed  in  the 
purifying  waters,  and  a few  friends  awaiting  the  mo- 
ment of  dissolution. 

But  little  attention  is  paid  to  a Hindoo  woman 
when  she  is  ill,  and  that  little  usually  consists  of  the 
practice  of  such  heathen  rites  as  render  her  physically 
more  miserable,  and  spiritually  a prey  to  despair. 
She  is  not  permitted  to  suffer  and  die  upon  a bed  in 
her  own  room,  for  fear  of  the  evil  which  might  pos- 


Death  and  Funeral  Ceremonies. 


405 


sibly  result  to  the  household,  but  is  laid  in  the  open 
court,  or  in  some  place  especially  provided  for  the 
purpose.  Since  no  physician  can  approach  her,  and 
all  medical  advice  can  only  be  given  through  a third 
person,  but  little  is  done  for  her  relief;  and  unless 
nature  overcome  the  disease,  she  must  die.  When 
it  is  once  settled  in  the  minds  of  her  friends  that  she 
will  die,  she  is  often  neglected  and  left  to  her  fate 
like  a brute.  A lady  in  Calcutta  writes: 

“Not  long  ago  a pupil  died,  after  a long  illness.  It  made 
my  heart  ache  to  see  this  poor  woman,  week  after,  week,  lying 
on  a damp,  cold  veranda,  burning  with  fever,  sometimes  quite 
delirious.  One  night  they  had  taken  her  out  of  the  house  three 
times  into  the  middle  court,  and  laid  her  in  the  bitter  cold, 
under  the  Tulsee-tree  they  worshiped,  thinking  she  was  breath- 
ing her  last.  She  was  so  weak  and  exhausted  with  her  cough 
and  fever  I supposed  she  had  fainted.  I found  her  lying 
in  the  veranda  on  a small  mat,  with  nothing  but  a very  fine 
sarree  on.  They  would  not  take  her  into  the  room  and  put 
her  on  the  bed  for  fear  she  would  die  there.  1 went  up  to  her, 
touched  her  hands,  and  pushed  the  hair  off  her  forehead.  She 
opened  her  eyes  and  recognized  me,  but  did  not  speak.  I in- 
sisted on  her  mother  taking  her  in,  which  she  did  at  last.  Mrs. 
Page,  one  of  our  missionaries,  asked  her  if  she  believed  in 
Christ.  She  said,  ‘Yes.’  When  we  were  going  she  said, 
'Pray  for  me.’  When  asked  if  she  would  like  us  to  pray  with 
her.  she  looked  very  much  pleased  and  said  ‘Yes.’  We  knelt 
by  her  bed,  and  offered  a short  prayer,  which  she  tried  to  repeat 
in  her  feeble  voice.  She  again  asked  us  both  to  pray  for  her 
when  we  went  home.  She  was  so  low  we  did  not  think  she 
would  live  the  night  through,  but  she  lingered  till  the  following 
Monday  night.  We  saw  her  last  on  Tuesday,  and  had  every 
reason  to  believe  she  had  placed  all  her  hopes  in  Christ,  and 
had  no  faith  in  her  own  religion.” 

Another  lady  says: 

“Last  week,  as  I went  into  a native  house  of  the  belter 
sort,  I heard  a moaning,  which  proceeded,  as  I found,  from  a 


I Ft u/A'-v  or  / ///;  Ou/r.xr. 


pool  woman  lying  on  llie  outer  flooi,  with  nothing  under  her 
but  :i  piece  of  matting.  She  was  dying  of  cholera,  but  there 
was  not  a creature  in  sight.  I went  on  through  a half-open 
door,  and  there  sat  a man  eating  his  rice.  I asked,  ‘Why  is 
that  woman  left  alone?'  He  said,  ‘She  is  dying.’  I went  still 
further,  into  the  woman’s  court,  and  asked  a woman  the  same 
question.  She  said,  ‘ She  is  given  over.’  I was  so  shocked 
that  I insisted  she  should  go  and  stay  with  her.  I left  her  there, 
but  do  not  doubt  that  she  went  away  as  soon  as  my  back  was 
turned.  The  next  time  I went  I inquired  for  her,  and  was  told 
that  she  died  soon  after  I left,  and  was  immediately  burned.” 

If  her  home  is  near  the  Ganges,  and  her  friends 
are  decently  attentive,  when  a sick  woman’s  last 
hour  approaches,  she  is  placed  on  a charpoy  (light 
bedstead)  or  on  a sort  of.  bier,  and  covered  with  a 
clean  sheet;  the  bier  is  raised  upon  the  shoulders 
of  four  coolies,  and,  accompanied  usually  by  her 
eldest  son,  she  is  hurried  through  the  streets,  or 
across  the  country,  to  the  bank  of  the  river.  I have 
seen  such  little  processions  when  no  care  was  taken 
to  insure  the  comfort  of  the  sick  person,  who  was 
jolted  from  one  side  to  the  other  of  the  bier,  with 
face  exposed  to  the  hot  sun,  and  bitter  moans  rising 
above  the  monotonous  carrying-song  of  the  bearers. 

Arriving  at  the  bank  of  the  stream,  she  is  as- 
sisted to  perform  certain  ceremonies,  and  then  her 
feet  are  immersed  in  the  water,  while  her  body  lies 
in  an  uncomfortable  position,  with  her  head  as  nearly 
as  possible  to  the  north.  Her  lips  are  occasionally 
wet  by  the  muddy  water  of  the  river.  If  her  fam- 
ily is  wealthy  she  may  be  placed  under  a rude  shed 
erected  at  the  water’s  edge,  and  a priest  will  per- 
form poojali  during  her  last  moments.  It  is  seldom 
that  many  friends  are  present  at  such  a time.  The 


Death  and  Funeral  Ceremonies 


407 


husband  is  often  glad  to  get  rid  of  a useless  wife, 
and  perhaps  is  making  arrangements  to  supply  her 
place  with  another.  A dutiful  son  remains  with  his 
mother  until  the  last.  If  she  is  a long  time  dying 
the  son  will  frequently  hasten  the  closing  scene  by 
filling  her  mouth  and  nostrils  with  the  mud  of  the 
river.  Murders  of  this  kind  are  forbidden  by  British 
law,  and  the  river  police  are  very  active  in  and 
about  the  large  cities,  but  still  there  is  ample  evi- 
dence that  the  practice  has  by  no  means  ceased. 

For  a woman  to  survive,  after  having  been  car- 
ried to  the  river,  is  regarded  as  a deep  disgrace. 
To  be  rejected  by  Mother  Ganges  is  a thousand 
times  worse  than  widowhood.  Only  a large  sum  of 
money  can  restore  such  a one  to  caste,  and  wipe 
out  the  reproach  thereby  thrown  upon  her  family. 
Sometimes  a sick  woman  will  be  kept  for  days,  with 
the  lower  part  of  her  body  immersed  in  the  water, 
all  food  denied  her,  and  only  one  or  two  hired 
coolies  left  to  watch  her.  Miss  Brittan  gives  an 
account  of  an  aged  Hindoo  mother  who  was  thus 
exposed  by  the  river  bank  for  thirteen  days,  fed  only 
with  a little  milk;  part  of  the  time  without  shelter 
from  the  rains,  and  part  of  the  time  screened  from 
alternate  drenching  showers,  or  fierce  heat  of  the 
sun,  by  a slight  canopy  of  mats.  For  a large  sum 
of  money  the  Brahmins  allowed  the  old  woman  to 
return,  and  her  friends  to  retain  their  caste,  not- 
withstanding the  odium  fastened  upon  them  by 
the  refusal  of  the  Ganges  to  receive  one  of  their 
number. 

If  a woman  dies  at  a long  distance  from  the 


408 


Women  of  the  Orient. 


Ganges  her  body  is  burned,  and  the  ashes  afterward 
carried  and  cast  into  the  sacred  stream.  But  if  she 
die  within  easy  reach  of  the  river,  her  body  is 
wrapped  in  a clean  white  cloth,  placed  upon  a bier, 
and,  followed  by  her  son  and  perhaps  a few  other 
male  relatives,  is  borne  swiftly  to  the  burning-ghat, 
the  bearers  shouting  at  every  step,  "Ram,  Ram,  sat 
hain — Ram  is  true!” 

The  burning-ghats  of  the  larger  cities  are  places 
which  curiosity  will  impel  every  traveler  to  visit, 
notwithstanding  the  revolting  spectacle  there  pre- 
sented and  the  sad  recollections  of  the  place  which 
are  sure  to  annoy  him  afterward.  The  burning-ghat 
which  I visited  in  Calcutta  is  a smooth  place  from 
which  steps  descend  to  the  water,  the  whole  being 
surrounded  by  a high  wall.  In  Benares  the  burning- 
ghats  are  simply  square  spaces  on  the  bank  of  the 
stream,  with  temples  and  shrines  surrounding  them 
on  three  sides,  and  broad  steps  leading  to  the  water 
on  the  fourth.  Here  wood,  clarified  butter,  pitch, 
oil,  and  every  thing  necessary  to  consume  a body  are 
kept  for  sale.  The  word  ghat  simply  means  a land- 
ing place,  and  is  applied  to  all  regularly  constructed 
approaches  to  the  water. 

I witnessed  cremation  in  Calcutta,  Benares,  and 
Cawnpore.  The  body . is  placed  upon  a pile  of 
wood;  clarified  butter,  pitch,  and  other  inflammable 
substances  are  poured  over  it,  and  the  nearest  male 
relative  sets  fire  to  the  whole.  When  the  body  is 
consumed  the  ashes  are  gathered  up,  and,  with  more 
or  less  religious  ceremony,  are  cast  into  the  river. 
Sometimes  the  body  is  thrown  into  the  water  when 


Death  and  Funeral  Ceremonies. 


409 

only  half  consumed,  and  becomes  food  for  the  fishes 
and  the  vultures. 

Bodies  of  young  girls  are  usually  brought  to  the 
burning-ghat  thrown  over  the  shoulder  of  a servant, 
or  some  poor  man  employed  for  the  purpose,  and 
unattended  by  a single  relative.  In  such  cases,  the 
servant  often  simply  blackens  the  face  of  the  corpse 
with  a bunch  of  burning  straw,  and  then  casts  it 
into  the  stream.  This  avoids  the  expense  of  2 
funeral  pile,  and  is  deemed  quite  sufficient  for  a 
female  child.  British  law  forbids  the  casting  of 
dead  bodies  into  the  rivers,  but  it  is  impossible  to 
prevent  it  altogether,  or  in  every  case  to  detect 
those  who  set  the  edict  at  defiance.  The  river 
police  are  expected  to  sink  all  bodies  found  floating, 
and  to  keep  a close  watch  upon  the  ceremonies  of 
the  burning-ghats.  When  sailing  up  the  Hoogly  we 
frequently  saw  dead  bodies  floating  in  the  stream  or 
stranded  upon  a sand-bar,  but  always  surrounded  by 
a flock  of  vultures,  which  soon  left  nothing  but  the 
ghastly  skeleton  to  tell  the  tale  of  heathen  supersti- 
tion and  woe. 

Hindoo  mothers  often  sincerely  and  bitterly  grieve 
for  their  departed  daughters,  but  usually  there  is 
little  real  sorrow  in  a household  when  a female  mem- 
ber, either  old  or  young,  is  removed  by  death. 

The  Mohammedans  treat  their  sick  women  with 
a show,  at  least,  of  consideration,  although  custom 
will  not  permit  the  physician’s  skill  to  be  fully  exer- 
cised; and  when  dead  the  body  is  adorned  with  a 
new  garment  (no  coffin  is  used),  surrounded  with 
flowers,  and  then  buried  with  appropriate  ceremonies. 


4io 


Women  of  the  Orient. 


The  Parsees  of  India  place  their  dead  upon  the 
tops  of  high  towers,  where  the  vultures  eat  the 
flesh,  and  the  bones  drop  into  a common  receptacle 
beneath. 

The  heathen  woman’s  life  is  usually  one  of  almost 
unmitigated  bitterness,  and  her  death  the  terrible  cul- 
mination of  despair.  An  American  lady  relates  the 
following  conversation,  which  she  recently  held  with 
a Hindoo  woman : 

“ ‘And  you  are  getting  old;  your  turn  to  die  is  coming,’ 
‘ What  of  it!  They  will  take  me  up  and  carry  me  out  and  lay 
me  down  by  the  river  and  burn  me  up,  and  that  is  the  end  of 
me !'  ‘No,  not  the  end  of  you,'  I said  ; ‘ they  can  not  burn  you 
up.’  ‘Then  what?’  she  asked,  with  rather  a credulous,  sar- 
castic air.  ‘You  will  drop  your  body,  as  you  lay  off  your 
clothes,  and  that  of  you  which  is  glad  and  sorry  will  live  on.’ 
‘What  am  I going  to  do  when  I am  only  a handful  of  ashes?’ 
she  replied,  with  a poorly  concealed  sneer.  I said.  ‘The  Lord 
my  God,  who  made  all  these  trees,  made  you;  and  when  he 
pleases,  you  have  got  to  die,  and  all  the  idols  in  Mana  Madura 
can't  help  it.  Aren’t  you  afraid  to  die?'  ‘No;  why  should  I 
be  afraid?’  ‘But,’  I replied,  ‘you  will  be  afraid  as  soon  as 
you  once  think  that  perhaps,  very  possibly,  you  may,  after  all, 
not  vanish  while  you  are  dying.’  She  began  to  look  incredu- 
lous, and,  having  satisfied  herself  that  no  one  was  listening, 
she  said,  ‘ How  do  you  know  what  people  are  going  to  do  after 
they  are  burned  to  ashes?'  ” 

God  grant  that  the  timid  inquiry  of  this  poor 
Hindoo  woman  may  soon  become  a universal  and 
clamorous  appeal,  to  which  Christendom  shall  re- 
spond by  carrying  to  every  benighted  soul  the  light 
and  truth  of  the  Gospel  of  the  resurrection ! 


Chapter  XXI. 


WOMAN'S  FOREIGN  MISSIONARY  SOCIETIES. 


AS  an  appropriate  supplement 
to  the  foregoing  sketch  of 


woman’s  life  in  the  Orient — a life 
JHH  most  intensely  interesting  in  all 


saga  | God’s  remedy  for  her  degradation 


its  fadeless  light  of  intelligence  and  equality  and 
purity  and  spiritual  joy,  shall  dawn  upon  them! 

The  Gospel  of  Jesus  Christ  is  eminently  a gospel 
to  woman.  It  affirms  her  claims  and  defends  her 
rights  with  a sympathy  and  persistency  which  knows 
no  defeat.  Before  its  divine  power,  social  abuses, 
which,  in  the  name  of  religion,  have  crushed  her  to 
the  earth  and  held  her  there,  disappear,  and  justice 
and  equality  and  love  foster  her  graces  and  stimulate 
the  development  of  her  higher  nature.  For  example, 


ppasp;  its  sad  and  various  phases — I pur- 
pose to  place  before  my  readers 


and  misery;  to  show  that  holy 
influences  are  already  at  work, 
through  the  faithfulness  and  skill 
of  American  Christian  women,  by 
which  the  black  cloud  of  heathen 
superstition  shall  be  lifted  from 
the  households  of  the  East,  and 
the  Sun  of  Righteousness,  with 


35 


412 


Women  o t the  Orient. 


Christianity  recognizes  the  fact  that  woman's  happi 
ness,  as  well  as  her  intellectual  and  moral  maturity, 
are  dependent,  to  a very  great  degree,  upon  the  purity 
of  the  marriage  relation;  so  it  throws  around  that  re- 
lation the  safeguards  of  divine  law,  forever  banishing 
from  the  sanctified  household  those  twin  demons  of 
heathenism,  adultery  and  divorce,  and  establishing  in 
their  stead  the  royal  rule  of  chastity.  Jesus  Christ,  in 
commenting  upon  the  great  law  of  personal  purity — • 
“Thou  shalt  not  commit  adultery’’: — said:  “Have 
ye  not  read  that  he  which  made  them  at  the  begin- 
ning made  them  male  and  female,  and  said,  For  this 
cause  shall  a man  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  and  they  twain  shall  be  one  flesh? 
Wherefore  they  are  no  more  twain,  but  one  flesh. 
What  therefore  God  hath  joined  together,  let  not 
man  put  asunder.  They  say  unto  him,  Why  did 
Moses  then  command  to  give  a writing  of  divorce- 
ment and  to  put  her  away?  He  saith  unto  them, 
Moses,  because  of  the  hardness  of  your  hearts,  suf- 
fered you  to  put  away  your  wives,  but  from  the 
beginning  it  was  not  so.  And  I say  unto  you,  who- 
soever shall  put  away  his  wife,  except  it  be  for  for- 
nication, and  shall  marry  another,  committeth  adul- 
tery; and  whoso  marrieth  her  which  is  put  away, 
doth  commit  adultery.’’ 

History  affirms — and  no  enemy  of  Christ  can 
successfully  gainsay  it — that  just  in  the  proportion 
that  Christianity  has  triumphed  in  any  land,  and  its 
pure  principles  have  been  made  the  basis  of  all 
social  law,  woman  has  been  elevated  and  refined,  and 
has  become  the  exponent  and  inspiration  of  true 


Woman's  Foreign  M/ss/onar  y Societies.  4 1 3 


virtue;  also,  that  intellectual  culture  which,  when 
arrayed  alone  against  vice  and  social  corruption,  has 
always  been  defeated,  when  joined  with  a pure  faith 
which  leads  to  a saving  knowledge  of  Christ,  has 
always  triumphed  and  fully  emancipated  woman  as 
well  as  man  from  the  bondage  of  ignorance  and 
bigotry. 

David  Dudley  Field,  who  has  recently  visited  the 
East  in  the  interests  of  international  law  reform,  and 
who  certainly  can  not  be  charged  with  being  partial 
to  Christian  mission  work,  said  in  a late  speech  to 
his  legal  and  commercial  friends  of  New  York  City: 

“ In  closing  this  skctcli  of  my  tour  of  the  world,  1 wish  to 
say  a word  on  the  value  of  our  missionaries  abroad.  Until  I 
went,  I had  no  idea  of  the  value  of  these  self-sacrificing  men 
and  women  of  Cod.  Now  I think  that  if,  as  a nation,  we  spent 
on  them  a part  of  the  money  we  spend  on  foreign  embassies 
and  ministries,  we  should  receive  much  greater  benefit  for  the 
money  used.” 

Indeed,  any  honest  and  thoughtful  man  who  has 
v'sited  the  Orient  can  not  but  add  his  testimony  to 
that  of  this  learned  jurist  in  praise  of  the  great  and 
good  work  which  has  been  there  accomplished,  es- 
pecially by  our  American  missionaries. 

Always  the  practical  advocates  of  thorough  learn- 
ing, as  well  as  social  equality  and  the  highest  princi- 
ples of  Christian  virtue,  their  influence  rests  like  a 
benediction  of  joy  and  peace  upon  all  with  whom 
they  come  in  contact.  Their  very  lives  and  house- 
hold economy  exert  an  influence  over  the  natives, 
the  good  effects  of  which  are  often  seen  even  before 
they  are  permitted  to  proclaim  with  their  lips  the 


414 


Women  of  the  Orient. 


glorious  message  of  salvation  they  have  been  com- 
missioned to  bear. 

Until  within  a few  years,  missionary  efforts  to 
reach  the  women  of  the  East  have  been  compara- 
tively unavailing.  And  yet  they  must  be  reached, 
or  mission  work  can  have  no  permanent  success  in 
those  lands.  Human  society  depends  upon  woman 
for  its  moral  tone.  Her  position  and  power  in  the 
social  system  are  too  significant  to  be  ignored  by 
those  who  would  reform  that  system.  If  woman 
goes  downward,  and  becomes  the  creature  of  igno- 
rance and  superstition,  the  entire  community  or 
nation  is  dragged  after  her — there  is  no  help  for  it. 
Satan  knows  her  power,  and  his  aim  is  more  and 
more  to  degrade  and  pollute  her.  Christ  knows 
her  power,  and  all  the  resources  of  his  kingdom  are 
concentrated  upon  the  work  of  elevating  and  purify- 
ing her.  Heathenism  insists  upon  her  becoming, 
and  forever  remaining,  man’s  helpless,  trembling 
slave;  Christianity  breaks  her  bonds  and  exalts  hpr 
to  be  man’s  equal  and  trusted  friend. 

Bishop  Edward  Thomson  wrote: 

“Oriental  idolatry  lias  touched  bottom.  As  I stood  in  the 
holy  city  of  Benares,  every  sense  disgusted,  and  every  feeling 
merged  in  indignation,  contemplating  the  stupidity,  the  odious- 
ness, the  obscenity,  the  discord,  the  beastliness  of  that  center 
of  pagan  worship,  I thought,  Surely  it  can  get  no  lower  without 
opening  the  mouth  of  hell.  I exclaimed  within  myself,  ‘Al- 
mighty God!  to  what  depths  of  darkness  and  depravity  are 
thy  rational  creatures  capable  of  descending,  when  they  turn 
away  from  the  revelation  of  love  and  mercy  !’  As  I looked 
upon  a Fakir  seated  by  the  Ganges,  naked,  haggard,  worn  to 
a skeleton,  and  covered  with  ashes,  I thought  1 knew  what  it  is 
to  be  damned.” 


Womans  Foreign  Missionary  Societies.  415 

But  woman,  more  than  man,  perpetuates  that 
idolatry.  In  China  and  India,  as  is  too  often  the 
case  in  this  country,  religion  is  largely  left  to  the 
women.  The  majority  of  strict  worshipers  in  most 
heathen  temples  are  women.  As  we  have  already 
seen,  even  the  rigid  rules  of  seclusion  among  the 
upper  classes  must  yield  to  the  demands  of  idol  wor- 
ship; and  the  family  priest  may  look  upon  a secluded 
woman’s  face,  and  she  must  be  borne  in  her  closed 
chair  or  palanquin  at  certain  times  to  worship  at  the 
shrine  of  her  choice.  Crafty  priests  are  much  more 
successful  in  working  upon  the  superstitious  cre- 
dulity of  women  than  men.  The  most  impressive 
and  suggestive  sight  one  witnesses  in  a heathen  tem- 
ple is  that  of  the  poor  ignorant  mothers,  who  carry 
their  children  to  the  altars  and  shrines,  teaching 
them  to  lay  offerings  before  the  idols,  and  to  pros- 
trate themselves  in  unavailing  prayer.  So  thoroughly 
is  this  duty  impressed  upon  the  young  mind  that 
the  child  is  a stubborn,  unyielding  idolater  while 
still  under  his  mother’s  watchful  care,  and  before 
any  outside  influence,  however  good,  can  possibly 
reach  him. 

One  American  gentleman,  who  made  the  tour  ot 
the  world  a few  years  since,  has  said,  in  a public  ad- 
dress, that  in  all  his  travels  (through  Japan,  China, 
and  India)  he  never  saw  a neiv  heathen  temple ; that 
all  the  pagan  worship  he  witnessed  was  in  old,  dilap- 
idated temples.  Certainly  his  observations,  so  far  as 
religious  matters  are  concerned,  were  neither  very 
extended  nor  very  critical ; for  my  friends  and  I saw 
scores,  if  not  hundreds,  of  new  temples  in  those 


4 1 6 


Women  oi-  the  Orient. 


countries,  some  of  which  are  the  most  elegant  and 
costly  that  have  ever  been  erected  for  the  gods  they 
represent.  And,  what  is  still  more  significant,  we 
were  assured  by  the  most  competent  authority,  that 
many  of  these  temples  were  erected  entirely  through 
woman’s  means  or  influence.  The  women  of  India, 
especially,  are  most  persistently  religious. 

A lady  friend  in  Lucknow  has  formed  a large 
collection  of  Hindoo  gods,  which  I took  great  inter 
est  in  examining.  One  day  she  told  me  that  the 
collection  was  really  a source  of  great  trouble  to  her, 
for  the  native  women  employed  about  the  place 
would  persist  in  offering  pujd  to  the  ugly  things,  and 
placing  before  them  gifts  of  rice  and  flowers.  An- 
other missionary  lady  had  a native  nurse  for  her 
children,  who  had  been  in  her  employ  for  some  time. 
One  morning  the  lady  spoke  to  her  about  the  Chris- 
tian religion,  when  she  said,  pointing  to  a plaster 
bust  of  Milton  on  the  table:  “Certainly,  Mem  Sahib; 
I worship  the  same  god  you  do ; I have  not  wor- 
shiped any  other  one  these  six  months.” 

In  proportion  to  the  means  at  their  command, 
women  are  much  more  liberal  in  their  support  of 
the  priests  and  the  temples  than  men.  Just  within 
the  main  entrance  of  the  Shiba  temple  in  Tokio, 
stands  a huge  “cash”  box,  capable  of  holding  ten 
or  fifteen  bushels  of  Japanese  “cash;”  which  insig- 
nificant coin  serves  the  same  purpose,  in  an  Eastern 
place  of  worship,  that  the  ever-present  “nickel”  does 
in  an  American  congregation,  by  enabling  the  wor- 
shiper to  appeal'  benevolent  with  but  very  little  expense 
to  himself.  Into  this  receptacle  every  worshiper  must 


SHINTOO  TEMPLE  AT  V'OKOHAAIA. 


Womans  Foreign  Mission  a r y Soc/e  ties.  4 1 7 


418 


Women  of  the  Orient. 


cast  an  offering,  before  the  gods  will  pay  any  at 
tention  whatever  to  his  petition.  On  one  or  two 
feast  days  I observed  the  crowd  that  was  continually 
pouring  into  this  ancient  shrine,  and  at  least  four- 
fifths  of  the  money  cast  into  the  treasury  was  the 
gift  of  women.  All  day  long  they  came,  the  poor 
woman  with  her  “cash,”  or  her  “tempos,”  and  her 
richer  sister  with  her  “boo,”  or  perhaps  her  dollar; 
but  always  bestowed  with  a cheerfulness  and  hearti- 
ness which  proved  that  they  were  deeply  in  earnest, 
and  was  in  marked  contrast  with  the  indifference  or 
meagre  gifts  of  the  men. 

This  scene  in  Shiba  I saw  substantially  repeated  in 
every  temple  I visited,  whether  in  Japan,  China,  or 
India.  Our  missionaries  informed  me  that  very  many 
heathen  women  make  the  greatest  sacrifices  to  enrich 
the  treasuries  of  noted  idols.  On  great  occasions  old 
women  will  bring  to  the  priests  the  savings  of  years. 
Mothers  will  divest  themselves  and  their  children  of 
their  much  prized  ornaments,  and  cast  them  into  the 
common  receptacle.  Some  of  the  very  poor  will  cut 
•off  their  hair  (in  the  luxuriant  growth  of  which  they 
take  great  pride),  for  an  offering ; and  one  old 
woman  of  whom  I heard  in  India,  and  who  had 
nothing  else  to  give  her  god,  actually  cut  off  a finger, 
and  burned  it  before  the  hideous  image. 

A learned  missionary  friend,  the  Rev.  T.  J. 
Scott,  D.  D.,  says: 

“My  observation  in  India  is,  that  women  are  the  supporters 
of  idolatry.  Men  are  more  accessible  to  influences  that  lead 
them  to  think  an  idol  is  nothing  in  the  world;  but  women,  in 
crowds,  rallv  around  the  ancestral  altars,  and  bolster  up  the 


Woman's  Foreign  Missionary  Societies.  4)  ) 

household  gods.  Women  encompass  the  shrine  with  the 
accustomed  offerings,  and  are  often  found  berating  the  men  for 
their  waning  attention  to  the  idols.  Said  a villager  to  me  once, 
‘We  men  would  give  it  all  up;  but  the  women  make  such  an 
ado,  we  have  no  peace.’  Yes,  the  women  of  India  must  be 
reached.” 

But  little  permanent  impression  can  be  made 
upon  the  masses  of  heathenism  except  through  the 
influence  of  woman;  and  the  Brahmin,  or  the 
Buddhist  priest,  may  well  say,  with  the  Jesuit  in 
France,  when  he  was  told  that  but  few  men  attended 
the  churches:  “Oh,  we  do  not  care;  we  have  the 
women,  and  through  them  we  work  both  on  men 
and  children.”  One  enlightened  and  educated  na- 
tive of  Calcutta  declared,  with  great  vehemence: 
“//  is  our  ivomen  who  keep  up  Hindooism,  by  their 
bigotry  and  ignorance.” 

When,  in  any  land,  we  have  secured  the  influ- 
ence of  woman  for  the  support  of  Christianity,  we 
have  gained  the  victory  over  ignorance  and  sin ; for 
“she  who  rocks  the  cradle  rules  the  world!”  With 
all  her  degradation,  the  Eastern  woman  exercises 
great  authority  over  her  son  in  certain  directions. 
In  China  a son  is  expected  to  obey  his  mother  while 
she  lives,  if  he  would  secure  the  favor  of  the  gods. 
He  abandons  any  important  project  if  she  persist- 
ently commands  it.  A young  Chinaman,  with  whom 
I became  acquainted  in  San  Francisco,  and  who  was 
receiving  large  wages,  and  laying  up  every  year 
what  would  be  regarded  as  a fortune  in  China, 
readily  resigned  his  position  and  took  passage  in  the 
next  steamer  for  his  home  in  Canton,  simply  because 
his  mother  had  sent  a letter  in  which  she  commanded 


420 


Women  of  the  Orient. 


his  return.  In  India  a woman’s  curse  is  dreaded  by 
a man  more  than  any  other  calamity,  for  it  is  sup- 
posed to  “blast  the  person  or  the  property  or  the 
home  against  which  it  is  uttered;”  and,  incongruous 
as  it  may  appear,  a mother’s  curse  is  feared  by  a 
Hindoo  son  more  than  the  wrath  of  the  gods,  or 
the  maledictions  of  the  priests. 

Tn  their  zeal  for  their  false  gods,  heathen  mothers 
do  not  fail  to  use  this  strange  power  against  the  re- 
ligion of  Christ;  and  many  a son  is  prevented  from 
openly  embracing  the  truth,  or  is  drawn  away  into 
apostasy  by  the  authority  of  his  unbelieving  mother. 

An  experienced  missionary  declares: 

“One  of  Lhe  common  instructions  of  a Hindoo  mother  to 
her  son  is  this:  ‘Take  all  the  secular  learning  you  can;  but 
whenever  the  padre  speaks  to  you  about  religion,  do  n’t  believe 
a word  he  says.’  Thus  much  of  the  good  done  at  the  school  is 
undone  at  home.  When  the  lady  missionaries  bring  Christian 
influence  to  bear  upon  the  secluded  inmates  of  the  Hindoo 
zenanas  they  are  sapping  heathenism  at  its  foundation,  for  the 
home  is  the  citadel  of  the  idolatry  of  India." 

Heathen  mothers  must  be  saved,  as  the  first  step 
toward  the  permanent  moral  elevation  of  heathen 
lands!  Coupled  with  this  conclusion  is  the  fact  that 
they  can  not  be  reached,  to  any  great  extent,  save 
through  their  own  sex.  Male  preachers  and  teachers 
can  make  no  successful  efforts  for  the  culture  of  women. 
Even  in  China,  where  the  laws  of  seclusion  and 
female  subordination  are  much  less  rigorous  than  in 
India,  few  if  any  women  are  seen  in  the  crowds 
which  gather  about  the  missionary  in  the  bazaars: 
and  a clergyman,  who  has  devoted  a long  life  to 
the  work  in  China,  affirms  that  “missionaries  might 


Woman's  Foreign  Missionary  Societies.  421 


labor  for  thirty  years  in  a place,  and  the  women 
would  never  hear  of  Jesus.  We  must  have  female 
agency !” 

The  oldest  and  wisest  missionaries  have,  for 
many  years,  counseled  the  employment  of  well- 
trained  females,  both  native  and  foreign,  in  connec- 
tion with  the  old  established  methods  of  work. 
Women — married  and  unmarried — are  indispensable 
as  helpers  in  the  mission  fields,  especially  the  latter, 
for  they  can  give  themselves  wholly  to  the  work. 

I am  thoroughly  convinced  that  Christian  women 
only  can  successfully  grapple  with  the  evils  which 
characterize  the  present  condition  of  their  sex  in  the 
Orient.  They  alone  can  go  to  those  poor  ignorant 
mothers,  gently  lead  them  to  Christ,  and  thus  turn 
their  almost  omnipotent  influence  in  favor  of  a purer 
and  a holier  faith.  An  educated  Hindoo  said  to 
Miss  Brittan : “I  believe  a hundred  years  hence 
India  will  be  a glorious  country,  and,  if  it  is,  it  will 
be  owing  to  kind  Christian  ladies  who  are  now  in- 
structing our  women.  When  they  are  educated  and 
taught  to  know  something  more  than  to  dress  and 
sleep,  then,  and  not  till  then,  shall  we  know  the 
meaning  of  the  beautiful  English  word — ‘Home.’ 

For  many  years  past  the  wives  of  our  American 
missionaries  in  the  foreign  field  have  been  laboring 
with  remarkable  energy  and  skill  to  meet  the  in- 
creasing demand  for  female  instruction.  Those  who 
were  without  children,  and  others  who  were  physi- 
cally strong,  and  availed  themselves  of  abundant 
help  in  their  domestic  duties,  gave  themselves  to 
this  work  with  a devotion  never  excelled,  and  seldom 


422 


Women  of  the  Orient. 


equaled.  They  visited  the  zenanas,  they  estab- 
lished schools  for  girls,  they  founded  asylums  for 
female  orphans,  while  the  presence  of  their  well- 
regulated  Christian  homes  was,  in  itself,  a constant 
rebuke  to  heathenism,  and  a practical  illustration  of 
that  “better  way”  which  alone  leads  to  true  domes- 
tic happiness. 

The  record  of  their  labor,  performed  unde;  the 
stimulus  of  a demand  which  could  not  be  denied,  is 
golden!  It  is  a story  of  self-abnegation,  of  painful 
toil,  and  of  devoted  love,  which  has  no  parallel  in  all 
the  glorious  history  of  the  Christian  Church. 

“ The  daughters  of  to-day  step  in  to  reap  the  glorious  har- 
vest— the  fruit  of  the  seed  sown  by  those  noble  women,  the 
missionaries’  wives.  How  bravely  they  toiled,  combating  ancient 
prejudices,  false  notions  of  modesty,  religious  intolerance,  social 
degradation  ! While  their  husbands  educated  the  men  and 
boys  to  a point  where  they  would  allow  their  women  to  learn 
to  read,  the  missionaries’  wives  were  practically  showing  in  their 
little  schools  of  such  girls  as  they  could  collect,  that  widowhood 
would  not  be  the  necessary  penalty  of  knowing  how  to  read; 
that  other  than  courtesans  might,  without  losing  womanly 
modesty,  possess  a few  accomplishments;  and,  in  social  visits 
to  dark  homes,  were  infusing  into  the  minds  of  many  veiled 
and  gilded  prisoners,  hope,  interest,  and  a desire  for  a better, 
nobler  life.  They  received  but  little  aid  from  Home  Boards; 
the  most  of  their  work  was  done  without  appropriations;  they 
had  little  sympathy  from  the  Christian  sisterhood;  they  wrote 
few  reports,  for  they  did  not  realize  that  they  were  accomplish- 
ing a great  work.  They  cheered  and  aided  their  husbands  ; 
they  carefully  shielded  their  little  families  from  heathen  influ- 
ences; in  orphanages  and  boarding-schools  they  taught  daily; 
they  visited  such  open  doors  as  they  could  find,  and  at  last 
went  to  their  eternal  rest,  scarce  dreaming  that  they  had 
added  one  star  to  their  crowns,  when  lo ! constellations 
awaited  them.”* 


* “The  Orient  and  its  People,”  page  68. 


Woman's  Foreign  M/ssionar  y Societies.  423 

But  it  was  positively  impracticable  for  most  mar- 
ried women  to  do  extended  missionary  work  and  at 
the  same  time  attend  properly  to  their  own  families, 
and  it  gradually  became  painfully  evident  that  the 
exigencies  of  the  case  could  not  be  met  in  this  way. 
The  All-wise  Master  of  the  field  had,  however,  his 
chosen  and  efficient  instrumentality  at  hand,  and, 
with  the  double  purpose  of  developing  a latent 
power  in  our  Zion,  and  at  the  same  time  extending 
this  all-important  branch  of  the  foreign  work,  the 
Holy  Spirit  put  it  into  the  hearts  of  the  “elect 
ladies”  of  the  American  Church  to  establish  what 
are  now  known  as  “The  Woman’s  Foreign  Mission- 
ary Societies.” 

These  Societies  have  wrought  wonders;  while  the 
energy,  tact,  and  real  business  capacity  displayed  by 
their  managers  are  the  best  argument  ever  offered 
for  trusting  more  of  the  world’s  business  in  femi- 
nine hands. 

The  purpose  of  these  Societies  is  “to  engage  and 
unite  the  efforts  of  Christian  women  in  sending  fe- 
male missionaries  to  women  in  the  foreign  mission 
fields  of  the  American  Churches,  and  in  supporting 
them  and  native  Christian  teachers  and  Bible-readers 
in  those  fields.” 

Two  of  these  organizations  employ  only  the  wives 
and  daughters  of  missionaries  already  in  the  field, 
and  all  of  them  accept  the  services  of  a few  such 
workers;  but  the  majority  of  them  equip  and  send 
out  only  unmarried  women,  who  are  pledged  to  re- 
main single  for  at  least  five  years.  This  latter 
requirement  is  not,  however,  very  rigidly  enforced, 


424 


Women  of  the  Orient. 


and  pertains  to  affairs  of  the  heart  which  ought  not 
to  be,  and  can  not  be,  regulated  by  arbitrary  rules. 

Three  classes  of  thoroughly  educated,  healthful 
and  vigorous  young  women  are  commissioned  by 
these  Societies: 

First.  Teachers  to  take  charge  of  schools  already 
in  operation,  and  to  establish  others  as  opportu- 
nity offers. 

Second.  Ladies  to  visit  the  homes  of  the  upper 
classes,  to  instruct  the  secluded  women  in  sewing, 
reading,  writing,  and  in  the  principles  of  our  holy 
Christianity. 

Third.  Thoroughly  trained  female  physicians,  to 
establish  dispensaries  and  hospitals,  and  to  visit  the 
sick  of  their  own  sex  in  their  homes,  at  the  same 
time  improving  every  opportunity  to  impart  a knowl- 
edge of  that  Gospel  which  is  for  the  moral  healing 
of  the  nations. 

The  work  of  these  American  ladies  is  efficiently 
supplemented  by  native  women,  who  are  trained  in 
the  schools,  the  most  promising  of  whom  are  given 
also  a medical  education.  These  are  largely  em- 
ployed as  Bible-readers,  going  from  house  to  house 
to  read  and  teach  the  Scriptures,  and  as  assistants  in 
the  medical  work. 

The  home  work  of  these  Societies  is  divided 
among  organizations  known  as  Branches,  with  head- 
quarters  in  the  principal  cities  of  the  Union.  From 
these  Branches  is  usually  made  up  the  “General  Ex- 
ecutive Committee,”  which  meets  annually  and  has 
general  control  over  the  affairs  of  the  Society,  receives 
reports,  selects  missionaries,  and  makes  all  appropria- 


Woman's  Foreign  M/ss/onar  y Socie ties.  425 

tions  for  the  year.  In  the  individual  Churches  are 
established  societies  auxiliary  to  the  Branches,  and 
through  these  the  funds  are  raised,  chiefly  by  mem- 
bership dues,  tea-meetings,  and  such  other  methods 
as  do  not  interfere  with  the  ordinary  collections  or 
contributions  for  the  treasuries  of  the  “General  Mis- 
sionary Societies.” 

These  Woman’s  Foreign  Missionary  Societies 
(except  the  Woman’s  Union  Missionary  Society, 
which  is  undenominational  in  its  character)  all  oper- 
ate in  strict  harmony  with,  and  under  the  direction 
of,  the  parent  boards  of  their  respective  denomina- 
tions. As  thus  organized  and  carried  on,  these 
Woman’s  Foreign  Missionary  Societies  are  plainly 
the  result  of  the  application  of  sanctified  common 
sense  to  the  work  of  the  Church;  and  they  most  cer- 
tainly have  elements  of  power  the  value  of  which 
can  not  be  overestimated.  If  the  Church  continues 
to  give  them  a generous  support,  there  is  no  ques- 
tion that  they  will  justify  all  our  confidence  and 
expectations  in  their  future  history  and  success. 
Their  influence  must  mitigate,  and,  at  last,  entirely 
overcome,  the  prejudices  of  the  women  of  India 
and  China 

Common  gratitude,  if  nothing  else,  will  lead 
secluded  women  to  listen  favorably  to  a Gospel 
which,  through  the  self-sacrifice  and  love  of  its  mes- 
sengers, brings  to  their  prison-houses  the  light  of 
hope  and  the  abiding  consolations  of  divine  truth. 
God  bless  our  American  ladies  in  -this  labor  of  love, 
for  which  the  Master  has  especially  qualified  them, 
and  to  which  he  has  unquestionably  called  them! 


426 


Women  of  the  Orient. 


The  following  statistics  of  the  various  Woman’s 
Foreign  Missionary  Societies  of  America,  for  the 
year  1876,  were  collected  expressly  for  this  chapter 
by  Miss  Dora  B.  Robinson,  of  New  York,  one  of 
the  Managers  of  the  Woman’s  • Union  Missionary 
Society: 

Woman’s  Union  Missionary  Society. 

ORGANIZED  JANUARY,  1861. 

Missionaries  in  the  field,  ....  33 

Missionaries  under  appointment,  . . 2 

Orphanages,  .......  1 

Orphans,  .......  -loo 

Boarding-schools,  .....  2 

Pupils, 190 

Day-schools,  ......  21 

Pupils  (including  zenana  pupils),  . . 1,900 

Bible-readers  (native),  ....  60 

Property  valued  at  . . . . $52,000  00 

Receipts  for  1876,  .....  33>995  00 


This  Society  also  supports  pupils  in  schools  not 


under  its  immediate  control,  as  follows: 

Schools  in  India,  .......  5 

Schools  in  China,  .......  3 

Constantinople,  .......  2 

Syria,  .........  1 

Egypt, I 

Mexico,  .........  1 

Burmah,  ........  1 


Woman’s  Board  of  Missions,  Auxiliary  to  the  American  Board. 


ORGANIZED  IN  1868. 

Missionaries  in  the  field,  ....  . 56 

Seminaries  and  boarding-schools,  . . 21 

Pupils,  .......  760 

Day-schools,  ......  58 

Pupils,  .......  1,000 

Bible-readers  (native),  ....  54 

Constantinople  Home — Property  valued  at  . $50,000  00 

Receipts  for  1876,  .....  81,030  37 


Woman's  Foreign  Missionar  y Soc/e ties.  427 


Woman’s  Foreign  Missionary  Society  ok  the  Methodist 
Episcopal  Church. 


ORGANIZED  IN  1869. 

Missionaries,  medical,  ......  7 

Missionary  teachers,  . . . . . .18 

Hoarding-schools,  ......  8 

Day-schools,  ........  107 

Orphanages,  .......  4 

Orphans,  ........  237 

Homes,  ........  6 

Hospitals,  ........  4 

Bible-readers,  Native  Teachers,  and  Deaconesses,  124 


Society  owns  a large  amount  of  property  the  value  of  which  is  not 
stated. 


HOME  WORK. 

Auxiliary  Societies,  .... 
Annual  Members,  . . . . 

Subscribers  to  Heathen  Woman's  Friend , 
Receipts  for  1876,  . 


1. 952 
, 50,204 

1 7»3 1 3 
$76,000 


Woman’s  Foreign  Missionary  Society  of  Presbyterian  Church. 


ORGANIZED  IN  1870. 

Missionaries,  .... 
Under  appointment, 

Schools,  ..... 
Orphanages,  ..... 
Orphans  (in  Orphanages  and  Schools), 
Bible-readers  (Native), 

Receipts  for  1876,  . . . . 


65 

7 

104 
. 2 

347 
42 

$87,749  16 


Property  owned  by  the  General  Board  of  Presbyterian  Church,  to 
which  this  Society  is  Auxiliary. 


Woman’s  Baptist  Missionary  Society. 

ORGANIZED  IN  1871. 

Missionaries,  ........  2b 

Schools,  ........  34 

Bible-readers  (Native),  ......  25 

Receipts  for  1876,  .....  $47,004  71 

Society  holds  no  properly,  and  is  auxiliary  to  General  Missionary 
Society  of  Baptist  Church. 

36 


428 


Women  of  the  Orient. 


Woman’s  Foreign  Missionary  Society,  Auximaky  to  Board 
of  Missions  of  Protestant  Episcopal  Church. 

ORGANIZED  IN  1872. 

Carries  on  ils  work  in  connection  with  the  General  Missionary  Board. 

Receipts  for  1876, $26,200  00 

The  above  is  certainly  a most  encouraging  result 
of  less  than  sixteen  years  of  labor,  in  the  face  of 
unusual  difficulties.  Prejudices  at  home  and  in  the 
foreign  field  had  to  be  overcome.  Many  feared 
that  the  prosperity  of  these  societies  would  seri- 
ously detract  from  the  influence  and  revenue  of  the 
general  societies:  but  quite  the  contrary  has  been 
the  result;  and  to-day  woman’s  work  in  the  mission 
fields  of  the  Christian  Church  is  receiving  from  all 
intelligent  observers  a hearty  recognition. 

Too  much  can  not  be  said  in  praise  of  the  devo- 
tion and  skill  of  the  ladies,  both  at  home  and  abroad, 
who  bear  this  glorious  enterprise  upon  their  hearts. 
Their  marvelous  success  abundantly  proves  their 
divine  call. 


Chapter  XXII. 


ORPHANAGES  AND  SCHOOLS. 

IN  giving  a brief  sketch  of  the  various  departments 
of  the  foreign  work  of  these  societies,  I will  men- 
tion first  the  orphanages,  in  which  large  numbers  of 
orphan  girls  are  being  trained,  under  thp  special  care 
and  control  of  our  Christian  ladies,  for  lives  of  purity 
and  of  usefulness  among  their  country-women. 

The  average  laborer  in  any  Asiatic  country  sub- 
sists, with  his  family,  on  from  six  to  twelve  cents  a 
day,  and  therefore  has  no  opportunity  to  provide  for 
s'ckness  or  old  age;  he  literally  lives  “from  hand  to 
mouth.”  Almost  every  year  there  is  a famine  in 
some  part  of  China  or  India,  the  result  of  a deficient 
rain-fall,  or  the  inroads  of  clouds  of  destructive 
locusts,  and  thousands  of  men  and  women  are 
thrown  out  of  employment  for  six  months  or  per- 
haps a year.  If  the  government  does  not  speedily 
send  relief,  hundreds  of  them  starve  to  death.  Many 
children,  however,  survive  such  a calamity,  for  the 
dying  father,  heathen  though  he  be,  will  often  deny 
himself  the  few  remaining  morsels  of  food,  thinking 
that  they  will  sustain  his  children  until  help  comes; 
and  many  a dead  mother  has  been  found  with  a liv- 
ing babe  clasped  to  her  breast,  from  which  it  has 
drawn  nourishment  to  the  very  last. 

These  children  must  be  disposed  of.  In  China 
429 


43° 


Women  of  the  Orient. 


the  girls  are  usually  sold  by  the  authorities  or  by 
surviving  friends,  to  be  trained  up  in  a life  of  shame. 
In  India  they  are  collected  together  by  the  British 
Government,  which,  after  extending  to  them  tem- 
porary relief,  manages  in  some  way  or  other,  to  pro- 
vide for  them  in  a respectable  manner. 

Just  here  these  Woman’s  Foreign  Missionary 
Societies  step  in  as  the  representatives  of  Christian 
philanthropy,  and  to  the  full  extent  of  their  means 
not  only  save  those  ready  to  perish;  but  also  do  a 
great  work  for  the  women  of  Asia  and  for  Christian- 
ity by  taking  these  destitute  girls  and  training  them 
up  “in  the  nurture  and  admonition  of  the  Lord.’’ 

Sometimes  in  China  these  little  waifs  are  purchased 
by  the  missionaries,  but  in  India  they  are  always 
received  as  a free  gift  from  the  government;  in  both 
cases,  however,  the  missionaries  become  their  legal 
guardians,  and  have  full  control  over  them  until  they 
are  twenty-one  years  of  age.  In  China,  as  soon  as 
the  existence  of  these  orphanages  became  exten- 
sively known,  poor  parents  hastened  to  bestow  their 
female  children  upon  the  missionaries  rather  than  to 
destroy  them,  or  sell  them  as  slaves,  and  soon  there 
were  more  applicants  than  our  friends  had  accommo- 
dation for.  A few  such  children  were  received;  but 
for  the  most  part  only  orphans  are  admitted,  and  the 
buildings  are  always  full. 

The  Woman’s  Societies  have  adopted  all  these 
girls’  orphanages  which  were  established  by  the 
regular  Missionary  agencies,  and  have  also  founded 
others,  as  their  means  have  permitted.  Thus  far 
this  work  has  proved  successful  even  beyond  the 


Orphanages  and  Schools. 


43i 


expectations  of  the  most  sanguine,  and  through  the 
instrumentality  of  the  army  of  native  workers  thus 
raised  up,  the  final  triumph  of  the  Faith  must  be 
greatly  hastened.  Good  care  and  Christian  educa- 
tion have  already  borne  their  promised  fruit  in  hun- 
dreds of  Christian  young  women  who,  as  teachers, 
Bible-readers,  or  medical  assistants,  or  still  better,  as 
wives  and  mothers  at  the  head  of  native  Christian 
households,  are  just  such  agents  as  are  most  required 
to  reach  the  women  of  these  heathen  lands.  The 
younger  girls  are  growing  up  under  the  very  best  of 
influences,  weaned  from  all  connection  with  heathen- 
ism, and  a more  happy,  promising  class  of  children 
it  has  never  been  my  lot  to  see  in  any  land. 

If  I briefly  describe  one  of  these  orphanages,  I 
shall  have  given  an  intelligent  idea  of  them  all,  for 
they  are  alike  in  all  essential  particulars.  The 
largest  institution  of  this  sort  which  I visited  is  in 
Bareilly,  and  belongs  to  the  Woman’s  Foreign  Mis- 
sionary Society  of  the  Methodist  Episcopal  Church. 
Bareilly  is  the  central  city  of  Methodist  missionary 
operations  in  the  North-west  provinces  of  India. 
Just  outside  the  main  native  city,  in  one  convenient 
compound  or  inclosure,  are  the  lands  and  buildings 
of  the  mission  station.  Here  is  the  beautiful  mission 
church,  in  which  both  English  and  Hindoostanee 
services  are  held ; the  theological  seminary,  with 
houses  attached  for  the  use  of  the  professors  and 
students  with  their  families;  the  four  dwellings  for  the 
regular  missionaries;  the  large  building  recently  given 
by  a Mohammedan  prince  as  a residence  for  the  un- 
married ladies  of  the  Woman’s  Foreign  Missionary 


Orphanages  and  Schools. 


433 


Society,  adjoining  which  is  the  spacious  and  even  ele- 
gant dispensary  and  hospital,  under  the  management 
of  Miss  C.  A.  Swain,  M.  D. ; and,  lastly,  the  Girls’ 
Orphanage,  at  the  time  of  our  visit  under  the  charge 
of  Miss  Fannie  J.  Sparks,  assisted  by  a corps  of  ten 
foreign  and  native  teachers,  the  whole  forming  as  fine 
a mission  property  as  I have  ever  seen  in  one  place. 

Entering  the  orphanage  compound,  we  find  our- 
selves in  a large  garden,  with  its  well,  grass-plats, 
shrubbery,  etc.,  and  cement  walks  crossing  it  in 
various  directions.  Facing  the  main  entrance  stands 
a large  brick  building,  with  tower  and  bell,  contain- 
ing a chapel,  school-rooms,  and  recitation  rooms — all 
well  furnished  and  well  ventilated  apartments.  Here 
we  listen  to  the  singing,  reading,  reciting,  and  other 
exercises  of  the  annual  Examination,  all  of  which,  to 
state  the  matter  just  as  it  is,  would  certainly  do  great 
credit  to  any  similar  number  of  girls  in  our  own  land; 
for  these  dark-eyed  and  dark  skinned  maidens  are  not 
a whit  behind  their  fairer  Western  sisters  in  all  that 
constitutes  natural  intelligence. 

The  Catechism  and  Scriptures  are  carefully  taught 
them;  also,  reading  and  writing  in  English,  Roman 
Urdoo,  Persian,  and  Hindee;  after  which  they  re- 
ceive thorough  instruction  in  geography,  arithmetic, 
grammar,  history,  and  the  natural  sciences.  When 
old  enough  to  work,  the  girls  are  also  taught  regu- 
larly in  every  department  of  needle  work,  making  and 
mending  all  their  own  clothes,  knitting,  crochet,  and 
embroidery.  They  are  also  taught  to  cook,  and  in- 
itiated into  all  the  mysteries  of  thorough  houses 
keeping,  as  well  as  ’every  thing  that  will  be  of  prac- 


134 


Women  of  the  orient. 


tical  use  to  them  in  the  life  for  which  they  are  being 
trained.  To  stand  before  this  large  company  of 
Hindoo  girls,  whose  minds  and  hearts  are  being 
quickened  and  developed  by  the  power  of  Christian 
knowledge,  and  whose  sweet  voices  are  attuned  to 
Christian  song,  is  a privilege  for  which  to  be  de- 
voutly thankful.  Before  our  eyes  is  a practical  result 
of  Christian  labor  in  an  intensely  heathen  land,  which 
will  increase  our  confidence  and  our  enthusiasm  in 
Christian  missions  fourfold. 

The  orphan  girls  are  of  all  sizes  and  all  ages, 
from  five  to  seventeen  and  eighteen  years.  Most  of 
them  are  vigorous  and  pretty,  while  all  of  them  ap- 
pear intelligent  and  modest.  Many  of  them  are 
named  for  the  ladies  in  America  who  support  them 
in  the  school;  others  bear  names  given  by  the  par- 
ticular auxiliary  societies  which  have  assumed  the 
pecuniary  responsibility  of  their  education  and  train- 
ing— which  is  a matter  of  thirty  or  forty  dollars  each 
per  annum.  So  when  the  girls  are  introduced  to  us, 
in  place  of  the  musical  Hindoostanee  names  by  which 
they  are  known  among  their  associates,  they  figure — 
rather  awkwardly,  it  must  be  be  confessed — under 
such  commonplace  appellations  as  Jane  Smith,  Sarah 
Brown,  and  Mary  Jones.  One  keen-eyed,  practical, 
go-ahead  sort  of  a girl,  twelve  years  of  age,  is  intro- 
duced as  Miss  “Grace  Church,”  and  we  are  informed 
that  her  name,  and  the  funds  for  her  support,  are 
received  from  the  oldest  Methodist  Episcopal  Church 
in  the  city  of  Buffalo,  N.  Y.  Miss  Sparks  says: 

“I  have  just  asked  the  monitor  of  the  room  in  which 
Grace  lives,  and  who  has  the  care  of  her,  ' What  sort  of  a girl 


ORPHANAGES  AND  SCHOOLS. 


435 


is  Grace?’  Her  reply  is,  ‘She  is  a good  girl;  her  disposition 
and  temper  are  good,  and  so  are  her  example  and  daily  walk, 
and  she  is  very  diligent  in  her  studies.  What  more  can  be 
said  of  any  one?’  After  a moment’s  pause  she  adds,  with  a 
hearty  laugh,  ‘There  is  no  girl  in  the  room  equal  to  her  for 
fun  and  play.  She  is  always  getting  a lot  of  girls  together, 
making  speeches,  and  going  through  with  mock  performances 
of  various  kinds.’” 

As  we  emerge  from  the  chapel-bufiding  we  pass 
down  the  yard  to  the  orphanage  proper,  where  we  find 
an  open  court,  on  three  sides  of  which  are  the  dwell- 
ings of  the  girls  ; on  the  fourth  side  are  a nursery  and 
hospital,  the  clothes  room,  the  dining-room,  and  the 
Matron’s  rooms.  Adjoining  this  court  are  the  store- 
room, where  the  stores  are  kept  and  the  wheat  is 
ground  ; the  large  “godown,”  where  the  yearly  supply 
of  wheat,  rice,  etc.,  are  stored;  the  laundry  and  the 
cook-house,  in  the  latter  of  which  we  find  many  of 
the  older  girls  employed  during  a part  of  the  day. 
Every  thing  is  done  carefully  and  well,  and  neatness 
and  good  order  prevail  every -where  about  the 
premises.  In  the  court,  the  dwelling  rooms  of  the 
girls  all  open  upon  a wide  veranda.  Each  room  is 
large,  and  furnishes  a comfortable  and  pleasant  home 
for  from  four  to  six  girls.  The  eldest  girl  is  moni 
tress  of  the  little  family,  and  is  held  responsible 
for  the  room.  She  must  see  that  every  thing  is 
kept  in  order,  that  the  little  girls  are  kept  tidy,  and 
she  attends  prayers  with  them  every  evening  before 
retiring.  Each  room  has  two  or  three  low  bedsteads, 
boxes  for  clothing,  a few  plates  and  drinking  cups, 
with  such  other  things  as  are  necessary  to  the  com- 
fort of  the  inmates.  The  girls  are  very  fond  of 

V 


Women  oe  the  Orient. 


436 

ornaments,  and  the  walls  are  adorned  with  numerous 
pictures  from  the  Sunday-school  Advocate , Harpers' 
Weekly , Illustrated  London  News,  and  other  periodi- 
cals, and  little  curiosities  of  all  sorts  are  scattered 
about  the  room.  As  we  pass  from  room  to  room, 
the  inmates,  standing  in  a row  according  to  size, 
greet  us  with  pleasant  words,  shake  hands  with  us, 
and  seem  greatly  pleased  with  our  visit. 

By  conversation  with  Miss  Sparks,  and  by  con- 
sulting her  official  report  for  the  year,  we  find  that 
there  are  one  hundred  and  fifty-three  girls  in  the 
Orphanage,  a larger  number  than  at  any  previous 
time.  Twenty-six  new  ones  have  been  received 
during  the  past  year  (1873).  Six  of  the  girls  have 
married  Christian  young  men  during  the  year,  and 
are  all,  with  one  exception,  employed  as  missionary 
helpers  of  some  sort.  The  progress  of  the  girls  has 
been,  for  the  most  part,  all  that  could  be  desired. 
The  <iraduatiii£  class  has  finished  the  course  of 
study  marked  out  for  it,  and  such  of  the  members 
as  are  not  engaged  to  be  married  will  be  employed 
as  assistant  teachers  in  the  Orphanage  for  the  pres- 
ent. Some  of  the  older  girls  frequently  visit  the 
zenanas  and  schools  in  the  city',  in  company  with 
ladies  engaged  in  that  work;  and  ten  of  the  First- 
class  girls  teach  regularly  a Sabbath  school  in  the 
city.  In  this  way  they  are  learning  gradually  to 
take  work  and  assume  responsibilities  for  the  Church 
in  the  future.  They  seem  cheerfully  and  fully  to 
consecrate  their  lives  to  labor  among  the  multitudes 
of  their  country-women  who  are  waiting  to  receive 
the  truth  as  it  is  in  Christ.  Such  as  have  gone  out 


Orphanages  and  Schools. 


437 


CHRISTIAN  SCHOOL-GIRLS  OF  INDIA.  (GRADUATES). 

from  the  institution  in  other  years  are  found  not 
counting  their  ease,  their  property,  nor  even  their 
lives  dear  unto  them  so  that  they  may  carry  to  tlieii 
sisters  the  light  and  joy  of  the  Gospel. 


43s 


Women  of  the  Orient. 


The  Orphanage  prayer  and  class  meetings  are 
marvels  of  interest  and  usefulness,  and  nearly  all  the 
larger  girls  are  professed  Christians,  giving  every 
evidence  of  a genuine  religious  experience.  The 
institution  has  been  blessed  several  times  during  its 
history  with  a powerful  revival  of  religion,  resulting- 
in  the  thorough  conversion  of  nearly  all  the  inmates 
who  had  come  to  years  of  understanding.  The  re- 
port for  1873  further  states  that  during  the  year  the 
Orphanage  premises  have  been  somewhat  enlarged. 
We  see  a large  inclosure  opening  into  the  main  com- 
pound, in  which  are  two  new  houses,  built  for  a Re- 
formatory. The  ladies  frequently  have  large  girls 
come  to  them  whose  former  lives  have  been  such  as 
to  make  it  seem  unwise  to  allow  them  to  mingle 
with  the  other  girls.  Three  such  have  been  re- 
ceived the  past  year  and  placed  in  the  Reformatory, 
where  they  remained  three  months.  We  now  find 
them  living  with  the  other  girls,  and,  so  far  as  the 
ladies  are  'able  to  judge,  their  conduct  is  in  every 
respect  consistent. 

Four  of  the  girls  have  died  during  the  year. 
One  of  them,  Caroline  by  name,  was  only  seven 
years  old,  but  was  very  womanly  and  mature  for  her 
years.  She  knew  she  could  not  live,  but  always 
said  she  did  not  fear  to  die,  and  when  asked  the 
reason  would  say,  “Because  I am  going  to  live  with 
Jesus,  and  I am  his  little  girl!”  She  was  very  de- 
sirous that  all  her  little  playmates  should  learn  to 
pray,  and  only  an  evening  or  two  before  her  death 
engaged  in  teaching  one  of  the  little  girls  to  say 
“Our  Father,”  until,  becoming  quite  exhausted, 


Orphanages  and  Schools. 


439 


she  begged  one  of  the  older  girls  to  finish  the  les- 
son. Caroline’s  great  wish  was  to  live  to  enjoy 
one  more  Christmas-day  with  her  associates — when 
the  visitors  from  America  were  expected  to  be  pres- 
ent— after  which,  as  she  frequently  told  the  girls, 
she  wanted  to  die  quickly;  but  it  pleased  “Our 
Father”  to  take  her  home  just  two  days  before 
Christmas. 

Our  missionaries  want  educated  Christian  wives 
for  their  native  Christian  young  men.  Single  young 
men  are  frequently  converted  and  brought  into  the 
Church,  but  no  single  young  women;  for  girls  are 
married  at  such  an  early  age  that  they  are  wives  and 
mothers  before  Christian  influences  can  reach  them. 
Many  of  these  young  men  are  in  our  mission-schools 
and  theological  seminaries,  and  soon  must  go  forth 
to  their  life  work  of  teaching  and  preaching  the  Gos- 
pel of  Christ.  They  must  have  wives,  and  it  is  very 
desirable  that  they  be  kept  from  forming  matrimo- 
nial alliances  with  heathen  girls,  from  heathen  fami- 
lies. Such  a union  almost  invariably  results  in  evils 
which  seriously  interfere  with  the  usefulness  of  a 
young  native  preacher.  The  intermarriage  of  Chris- 
ten converts  with  unbelievers  is  a formidable  diffi- 
culty in  all  foreign  missionary  work.  Especially  is  it 
important  that  the  wives  of  native  preachers  be  de- 
vout and  intelligent,  and  fully  prepared,  as  Christian 
mothers  in  Christian  homes,  to  illustrate  the  beauty 
and  power  of  the  grace  of  Christ. 

Just  in  the  nick  of  time  these  Orphanages  are, 
to  a very  great  extent  at  least,  solving  the  vexed 
question  exactly  in  God’s  order.  Christian  young 


•140 


Women  of  the  Orient. 


men  find  here  Christian  wives,  whose  influence  for 
good  among  their  heathen  neighbors  will  be  fully 
equal  to  their  own.  In  this  manner  China,  India, 
and  Syria  are  already  dotted  with  these  native  Chris- 
tian homes,  many  of  which  I have  been  permitted  to 
visit,  and  in  which  I have  received  entertainment, 
marking  all  the  time,  with  a glad  and  thankful  heart, 
their  infinite  superiority  over  the  abodes  of  igno- 
rance and  sin  which  surround  them.  The  sweet, 
pure  life  of  such  a household,  where  the  mother  re- 
ceives equal  honor  with  the  father,  and  the  daughter 
is  cherished  with  a loving  care  equal  to  that  be- 
stowed upon  the  son,  tells  its  own  tale  of  joy. 
Each  of  these  homes,  in  its  neatness,  its  intelligence, 
its  domestic  love,  and  its  simple  piety,  is  God’s  light 
shining  out  into  the  thick  darkness  beyond,  is  the 
center  of  a divine  influence,  the  power  of  which  we 
can  never  justly  estimate. 

The  training  of  girls  in  Christian  schools  is  at 
present  the  most  important  work  in  which  our 
Woman’s  Foreign  Missionary  Societies  are  engaged, 
since  thereby  they  are  laying  a broad  foundation 
for  future  successful  operations  in  every  enterprise 
which  shall  command  their  attention  and  efforts.  In 
teaching  women,  from  house  to  house,  there  are 
many  serious  difficulties  not  met  with  when  the  edu- 
cation of  girls  is  undertaken;  the  latter  work  is  also 
more  permanent  in  its  results.  For  these  reasons 
there  has  been  a large  increase  in  the  number  of 
girls’  schools  in  the  Orient  during  the  last  five  years. 
In  nearly  every  American  mission  station  the  ladies 
are  maintaining  a girls’  boarding-school,  into  which 


Orphanages  and  Schools. 


441 


are  gathered  the  daughters  of  the  native  Christians 
residing  in  the  towns  and  villages*\vithin  easy  reach. 
With  these  are  also  to  be  found  a limited  number 
of  girls  from  heathen  families,  who,  influenced  by 
the  desire  they  have  that  their  daughters  should 
learn  the  English  language  and  study  the  sciences 
after  the  English  methods,  have  consented  to  place 
them  under  the  care  of  our  ladies  for  a limited  time. 

All  missionaries  mention  with  great  emphasis 
the  change  of  views  among  the  most  intelligent  na- 
tives concerning  the  education  of  girls  which  is  now 
rapidly  taking  place.  The  superstitious  prejudices 
which  at  first  made  it  almost  impossible  to  establish 
such  schools  are  fast  disappearing  in  many  places, 
and  the  schools  are  multiplying  rapidly.  Every  com- 
petent teacher,  either  foreign  or  native,  is  promptly 
employed;  and  still  there  are  constant  calls  which 
can  not  be  responded  to.  So  long  as  legitimate  mis- 
sionary work  is  adhered  to  in  these  schools,  and 
they  are  thereby  made  a medium  for  direct  religious 
instruction  tending  to  the  conversion  of  the  pupils, 
the  Chui'ch  should  heartily  sustain  them,  and  put 
forth  every  possible  effort  to  increase  their  number 
and  their  influence. 

In  the  boarding-schools,  a large  proportion  of  the 
girls  pay  their  board  and  tuition,  while  others  are 
maintained  at  the  expense  of  the  Mission,  a written 
agreement  first  being  made  that  they  shall  remain  a 
certain  number  of  years,  during  which  they  shall  be 
under  the  entire  control  of  the  teachers.  These 
boarding-schools  are,  for  the  most  part,  provided 
with  commodious  buildings,  containing  well  equipped 


442 


Women  of  the  Orient. 


school  - rooms,  dining-halls,  and  dormitories,  with 
occasionally  respectable  libraries  and  limited  appli- 
ances for  instruction  in  music  and  some  other  orna- 
mental branches.  Of  course,  when  I speak  of  these 
buildings  being  commodious  and  well  equipped,  I 
mean  in  the  Oriental  sense;  for,  except  in  a few 
instances,  they  would  hardly  be  found  such  as  to 
meet  the  demands  of  American  young  ladies.  It  is 
the  universal  testimony  of  our  missionaries  that  the 
girls  educated  in  these  schools  generally  become 
thorough  Christians;  and  whether  they  return  to 
heathen  associations,  or  their  lot  is  cast  among 
Christians,  they  are  almost  entirely  free  from  the 
superstitions  prevalent  among  their  countrymen. 

Besides  boarding-schools,  our  ladies  maintain  nu- 
merous day-schools,  which  are  attended  by  the  girls 
and  women  of  the  neighborhood,  and  in  most  cases 
are  largely  attended  and  very  prosperous.  In  these 
schools  our  missionaries  have  found,  after  consider- 
able experiment,  that  they  can  obtain  success  only 
as  the  work  is  based  on  direct  religious  teaching, 
even  heathen  parents  having  signified  that  they 
“would  rather  their  girls  were  ignorant  than  that 
they  should  have  merely  secular  teaching.” 

Our  party  of  gentlemen  was  not  permitted  to 
enter  any  of  these  day-schools  for  girls,  either  in 
China  or  in  India;  for  such  a violation  of  the  social 
customs  of  the  country  would  be  the  certain  ruin  of 
not  only  one,  but  of  all  such  schools,  for  the  offense 
would  soon  be  noised  abroad,  and  the  girls  would  be 
at  once  withdrawn  from  such  profane  and  subversive 
influences.  In  schools  for  boys,  where  such  are 


CLASS  OF  BOVS  IN  CHINESE  MISSION  SCHOOL. 


Orphanages  and  Schools. 


443 


organized  and  maintained  by  the  missionaries,  no  such 
scruples  are  entertained.  Most  of  the  girls  in  these 


day-schools  are  betrothed,  and  must  be  kept  in  se- 
clusion. Many  women,  who  are  actually  married, 
frequent  these  schools;  and  in  the  morning  it  is  an 


444 


Women  of  the  Orient. 


interesting  sight  to  witness  their  arrival,  by  scores, 
in  their  sedan-chairs,  or  palanquins,  from  which  they 
do  not  alight  until  safe  in  the  inner  court  of  the 
establishment. 

In  India,  a school  of  average  size  requires  two 
palanquins  and  four  bearers  to  accommodate  such  of 
the  pupils  as  will  not  come  regularly,  unless  sent 
for.  Some  of  the  largest  schools  are  furnished  with 
bullock  carts,  fitted  up  with  canvas  top  and  curtains, 
in  each 'of  which  from  ten  to  twenty  pupils  can  be 
brought  to  the  school-room  at  one  time.  A gayly 
painted  cart,  drawn  by  a pair  of  large  white  bullocks, 
is  almost  certain  to  secure  a full  school,  as  the  na- 
tives have  an  eye  for  appearances,  and  are  especially 
fond  of  a stylish  equipage  when  they  go  abroad. 

Miss  H.  Caddy,  of  Allahabad,  says  in  a pleasant  ' 
little  sketch  of  her  school: 

“Every  day  in  the  week,  but  Saturday  and  Sunday,  three 
large  carts,  drawn  by  oxen,  arrive  between  ten  and  eleven 
A.  M.  As  they  draw  near,  there  is  a deafening  ‘chorus,’  if 
the  children  see  any  of  us  on  the  veranda;  and,  as  you  look  in 
between  the.  flapping  curtains,  you  wonder  at  the  capacity  of 
the  cart,  such  a number  of  little  heads  as  there  seems  to  be. 
You  wish  to  know  how  many  that  largest  cart  holds,  so  we  will 
follow  it  to  the  school-house.  The  servant  gets  out  first,  care- 
fully holding  a little  three-year  old  child  in  her  arms.  This  is 
little  ‘Pootie,’  the  pet  of  the  whole  school;  then  follow  the 
others,  of  all  sizes;  and  when  the  last  one  gets  down,  you 
have  counted  twenty-three;  sometimes  there  are  twenty-five. 
There  are  sixty  names  on  the  roll,  but  the  daily  attendance 
is  about  forty-four.  The  children  all  walk  in,  and  seat 
themselves  on  forms  placed  against  the  wall  all  round  the 
school-room.  The  roll  is  called,  and  they  receive  marks  foi 
neatness.  We  then  have  a hymn  and  prayer,  and  the  chil. 
dren  divide  into  classes.  Three  girls  from  our  Orphanage 
teach  in  the  school." 


Orphanages  and  Schools.  445 

Sewing,  reading,  writing,  music,  and  the  sciences 
are  taught  in  all  these  schools;  but  particular  atten- 
tion is  given  to  instruction  in  the  Bible  and  the 
principles  of  Christianity,  and  most  constant  and 


encouraging  is  the  harvest  which  is  gathered  from 
such  sowing.  I spent  many  interesting  days  in  ob- 
serving the  work  done  in  these  schools  and  orphan- 
ages. I instituted  diligent  and  extensive  inquiries, 


44b 


Women  of  the  Orient. 


seeking  full  explanations  of  all  I could  not  myself 
understand,  and,  as  a result,  I cheerfully  record  my 
firm  conviction  that  this  branch  at  least  of  American 
mission  work  is  a notable  success.  * 

The  strength  of  memory  displayed  by  some  of 
the  Chinese  girls  in  our  schools  was  really  surprising. 
In  Foochow,  one  morning,  one  of  my  companions 
and  myself  attended  the  examination  of  the  girls’ 
school.  Several  of  the  oldest  girls  were  able  to  re- 
peat, without  the  slightest  hesitation,  any  hymn,  in 
a collection  of  one  hundred,  that  we  might  select. 
One  little  girl,  about  seven  years  old,  actually 
repeated  from  memory  the  first  fifteen  chapters  of 
St.  Matthew’s  Gospel,  in  Chinese,  and  that,  as  her 
teacher  assured  us,  without  a single  mistake;  but 
when  we  were  told  she  had  begun  upon  the  first 
chapter  of  Acts,  that  was  too  much  for  our  patience, 
and  we  begged  she  might  be  excused  from  any 
further  test  of  her  powers.  Miss  Porter  testifies  that 
one  of  the  girls  in  her  Chinese  school  has  learned, 
and  can  repeat  from  memory,  the  whole  of  the  New 
Testament  except  Acts.  She  has  also  learned  the 
Psalms,  and  a portion  of  Isaiah.  At  a recent  ex- 
amination she  recited  the  Epistle  to  the  Hebrews 
through  without  a mistake. 

Every-where  I went,  in  Japan,  China,  India,  and 
Syria,  I was  impressed  with  the  industry  and  rapid 
progress  of  the  girls  in  these  schools.  The  capacity 
they  exhibit  as  thorough  students  is  shaking  the 
traditional  belief  of  hundreds  of  fathers  and  husbands 
in  the  ancient  doctrine  of  woman’s  inferiority  to  man. 
Our  ladies  are  constantly  receiving  communications 


Orphanages  and  Schools. 


447 


from  natives  of  strong  prejudices  in  religion  and 
social  customs,  declaring  their  faith  in  girls’  schools, 
if  they  are  carefully  conducted,  and  do  not  interfere 
with  the  rules  of  seclusion  and  female  subordination. 
For  the  sake  of  the  education,  hundreds  of  natives 
are  willing  to  have  their  daughters  instructed  in  the 
principles  of  Christianity;  and  thus  the  very  opportu- 
nity desired  is  freely  offered  the  Christian  ladies  who 
give  themselves  to  this  work.  May  God  hasten  the 
day  when,  through  this  heaven-approved  agency,  the 
veil  of  ignorance  shall  be  fully  removed  from  the 
minds  of  Eastern  women! 

The  devotion  and  zeal  of  the  ladies  employed  by 
our  Woman’s  Foreign  Missionary  Societies  constantly 
impressed  me  as  something  remarkable,  while  their 
success  must  convince  the  most  skeptical  that  the 
Master  himself  has  commissioned  them.  The  cheer- 
fulness and  even  joyfulness  with  which  these  accom- 
plished Christian  women  engage'  in  their  difficult 
work  is  not  only  a most  encouraging  aspect  of 
missionary  life,  but  a constant  rebuke  to  the  half- 
hearted spirit  in  which  we,  at  home,  too  often  engage 
in  the  Master’s  service.  The  clouds  which  now  and 
then  flit  across  their  spiritual  sky  do  not  spring  from 
the  sacrifices  they  make,  or  from  the  difficulties  in 
their  way,  but  from  the  fact  that,  while  the  “harvest 
is  great,  the  laborers  are  few.”  Let  me  assure  you, 
Christian  reader,  that  no  true  missionary  desires  your 
pity  or  your  tears  for  himself,  but  he  desires,  with 
all  the  intensity  of  a sanctified  zeal,  your  sympathy, 
your  prayers,  and  your  money,  that  the  work  may 
be  limited  only  by  its  opportunities. 


Chapter  XXIII. 


BIBLE-REA  VERS — ZENANA  - TEA  CHERS. 


E 


ACH  of  the  Woman  s For- 
eign Missionary  Societies 
gives  employment  to  a very  effi- 
cient class  of  laborers  called  Bible- 
readers.  These  are  native  wo- 
men who  have  been  taught  the 
very  rare  accomplishment  of 
reading,  and,  becoming  converts 
to  the  Christian  faith,  are  willing 
to  brave  the  superstitions  and 
prejudices  of  their  country-wo 
men,  and  spend  at  least  a por- 
tion of  their  time  in  going  from 
house  to  house  to  read  the  Bible,  and  teach  Christ 
to  such  as  will  listen.  In  this  manner  the  influence 
of  one  foreign  Christian  lady,  who  teaches  several 


Bible-readers,  is  endlessly  multiplied;  through  this 
agency  the  doctrines  of  the  Book  of  books  are 
quietly  but  surely  overthrowing  error,  and  establish- 
ing the  truth. 

These  Bible-readers  have  the  advantage  of  speak- 
ing in  their  mother  tongue,  and  being  familiar  with 
the  life  and  methods  of  thought  of  those  to  whom 
they  are  sent.  Nothing  can  take  the  place  of  a liv- 
ing teacher  inspired  by  a deep  interest  in  the  subject 

448 


B/ble-Readers-  Zenana- Tea chers. 


449 


under  consideration,  and  these  godly,  self-sacrificing 
women  are  accomplishing  a thousand  fold  more  good 
than  could  be  expected  from  the  scattering  of  any 
amount  of  tracts  and  good  books  unmixed  with  ex- 
planation or  verbal  instruction.  Even  those  listeners 
who  are  not  converted  are  purified  and  elevated  by 
that  which  they  hear.  Says  a writer  on  missions: 

‘‘There  is  profound  truth  in  what  the  simple  Tamul  woman 
said  to  the  missionary  at  Madras.  She  went  to  the  lady  for 
her  weekly  Bible  lesson;  her  teacher  found  that  she  remem- 
bered but  little  of  what  she  had  taught  her  the  week  before, 
and  she  said,  ‘It  is  of  no  use  teaching  you;  you  forget  every 
thing;  your  mind  is  just  like  a sieve:  as  fast  as  I pour  knowl- 
edge in,  it  runs  out  again.’  The  woman  looked  up  at  her 
teacher,  and  said,  ‘Yes,  it  is  very  true  what  you  tell  me;  my 
my  mind  is  just  like  a sieve;  I am  very  sorry  I forget  so  much ; 
but  then,  you  know,  when  you  pour  clean  water  into  a sieve, 
though  it  all  runs  out  again,  it  makes  the  sieve  clean.  I am 
sorry  I have  forgotten  so  much  of  what  you  told  me  last  week, 
but  what  you  did  tell  me  made  my  mind  clean,  and  I have 
come  again  to-day.’  The  Bible  is  the  great  social  purifier,  and 
the  missionaries  go  on  pouring  the  water  into  the  sieve,  and, 
though  it  runs  away  and  seems  to  be  unprofitably  spilt  upon 
the  ground,  yet  the  private,  the  domestic,  the  public,  and  the 
national  life  of  the  people  is  all  the  cleaner  for  it.” 

Sometimes  the  Bible- readers  are  not  welcomed 
by  the  people,  and  are  driven  away  from  the  houses 
they  seek  to  enter;  but  more  frequently  they  gain 
admittance,  and  succeed  in  scattering  the  good  seed 
of  truth  where  no  other  agency  would  be  tolerated. 
They  sometimes  visit  the  homes  of  the  better 
classes,  and  instruct  the  secluded  inmates;  but  more 
frequently  they  gather  the  laboring  women  around 
them,  and  in  a field,  or  under  a way-side  tree,  or  in 
some  lowly  hut  they  pour  the  truth  into  the  ears 


A NATIVE  HINDOO  BIBLI2-READEK. 


Bible-Readers— Zenana-  Tea  chers. 


45* 

of  ten  or  fifteen  eager  listeners,  who  have  not  been 
accustomed  to  such  loving  attention.  In  this  man- 
ner they  each  year  read  and  talk  and  pray  with  hun- 
dreds of  poor  wives  and  mothers  who  would  not 
listen  to  a gentleman,  or  even  to  a foreign  lady,  but 
from  these  Christian  women  of  their  own  race  hear 
the  Word  of  Life  gladly. 

One  Bible-reader  in  India  says  of  these  poor 
laboring  women  who  thirst  for  knowledge: 

“We  are  much  interested  in  their  welfare.  The  women 
rise  at  dawn,  and,  after  cooking  the  morning  meal,  go  to  the 
fields.  At  dusk  they  return,  and  before  breaking  their  long 
fast  must  grind  the  wheat  and  prepare  the  vegetables.  When 
supper  is  cooked  and  eaten  it  is  eight  or  nine  o’clock.  This 
was  the  only  time  we  could  find  them  at  leisure.  We  held  a 
service  with  them  each  evening,  but  could  not  wonder  that 
some  of  them  seemed  too  dull  and  tired  to  listen  well.  One 
evening  the  women  gathered  about  me  as  they  came  in  from 
the  fields.  After  talking  and  singing  with  them  awhile,  I said, 
‘Now  go  and  cook  your  supper,  I know  you  are  hungry!’  They 
replied,  'No,  no,  talk  to  us  more;  we  are  only  hungry  for  a 
sight  of  your  face!’  They  look  up  with  simple  confidence  to  us 
for  teaching,  and  accept  all  our  words  as  true.  We  hope  they 
may  be  so  enlightened  by  the  good  Spirit  as  to  be  as  leaven 
amid  the  dense  population  around  them.” 

I shall  never  forget  the  large  company  of  Bible- 
women  who  came  up  from  all  parts  of  the  vast  and 
promising  field,  to  the  Annual  Meeting  of  the  Meth- 
odist Episcopal  Mission  at  Foochow,  China,  in  Octo- 
ber, 1873.  Such  devotion,  such  zeal,  and  such -good 
sound  sense  as  they  displayed  in  conversing  upon 
their  work  and  the  methods  they  employed,  and 
in  giving  their  reports  for  the  year,  find  a parallel  in 
but  few  departments  of  our  Church  work.* 


® See  Frontispiece. 


452 


Women  of  the  Orient. 


A letter  written  by  Mrs.  S.  M.  Sites  from  Foo 
chow  in  1872  gives  some  interesting  information  in 
regard  to  the  beginning  of  this  particular  kind  of 
effort  in  that  mission. 

“The  introduction  of  ‘deaconesses,’  or  Bible-women,  was 
a novel  feature  of  missionary  work  to  our  native  Church  in 
China;  and  it  will  still  require  some  length  of  time  to  get  the 
idea  fully  before  our  people.  In  beginning  this  work,  we  have 
not  only  to  instruct  these  women  more  clearly  in  their  knowl- 
edge of  Christian  doctrines,  but  often  to  leach  them  to  read , 
beginning  with  the  catechism,  the  Gospels,  and  the  hymns,  as 
translated  in  their  own  ‘Chinese  characters.’  We  have  now 
ten  Bible-women  employed  and  under  instruction,  four  of 
whom  have  domestic  cares  which  require  half  their  time,  and 
hence  they  receive  only  half-pay.  Of  one  of  the  latter  class, 
allow  me  to  quote  from  a note  from  my  husband,  written  at 
Sieng-Yu,  one  hundred  and  ten  miles  from  Foochow,  Sunday, 
28th  of  last  April:  ‘Mrs.  Ting,  our  deaconess  in  this  place,  is  a 
bright,  intelligent-looking  woman.  In  three  months  she  has 
learned  to  read  all  the  catechism,  and  recite  part  of  it;  also 
eight  chapters  of  Matthew’s  Gospel,  and  sixteen  hymns.  She 
teaches  the  sisters  on  Sundays,  and  already  visits  some,  in 
company'  with  older  women.  Toward  evening,  as  she  sat  in 
her  room  with  her  babe  on  her  lap,  I heard  her  voice  in  clear, 
happy  tones,  as  she  studied  and  repeated  her  catechism.  Do 
you  not  think  she  gives  promise  of  being  useful  ?' 

“Mrs.  Wong,  of  Hing  Hwa  City,  seventy-five  miles  from 
Foochow,  was  one  of  the  first  to  enter  upon  the  work  of  dea- 
coness. She  was  under  the  special  instruction  of  Elder  Hii 
Po  Mi  in  that  city.  She  devoted  most  of  her  time,  the  first 
year,  to  learning  to  read  and  understand  more  fully  the  doc- 
trines of  salvation.  In  the  mean  time  she  acted  as  class-leader 
for  the  female  class,  took  her  place  in  quarterly  conferences, 
and  reported  quite  as  satisfactorily  as  did  her  brother  class- 
leaders.  Since  the  beginning  of  the  present  year  she  has  been 
more  active  in  outside  work.  During  the  first  month,  when 
the  people  ‘have  holiday’  and  visit  much,  Mrs.  Wong  ex- 
pressed her  desire  to  visit  among  her  friends  and  embrace  the 
opportunity  thus  afforded  to  tell  them  of  the  religion  of  Jesus. 
'This  she  did,  and  on  one  occasion  went  with  her  friends  tc 


Bibl  e-  Rea  ders— Zenana-  Tea  chers. 


453 


their  village  theater,  which  was  held  in  the  grove  in  the  after- 
noon. Before  the  play  began  she  seated  herself  in  a quiet 
place  where  a number  of  women  had  collected  together,  and 
began  preaching  to  them.  The  more  she  talked  and  answered 
questions,  the  more  earnest  and  enthusiastic  she  became,  and 
as  her  clear  voice  rose  higher,  many  men  also  gathered  around, 
and  when  the  drum-heads  and  cymbals  announced  that  the 
play  had  begun,  they  gave  no  heed  to  the  sound,  but  stood 
gazing  upon  this  little  woman,  astonished  at  her  understanding 
and  answers.  And  a strange  sight,  indeed,  it  was!  A Chinese 
woman,  so  conspicuous,  and  by  words  of  wisdom  and  power 
commanding  the  respect  and  attention  of  all  around  her!  Soon 
a man  spoke  out,  wishing  to  dispute  a point  with  her,  but  she 
modestly  replied,  ‘If  you  will  go  to  our  chapel  or  bookstore  in 
the  city,  there  you  will  find  men  able  to  talk  and  argue  any 
point  with  you.  My  business  is  to  talk  with  the  women.’ 

"When  Elder  Hti  heard  of  this  he  anxiously  inquired 
whether  she  had  received  insult  or  abuse;  the  answer  was, 
‘Oh,  no;  the  people  only  marveled  that  being  a follower  of  the 
doctrines  of  Jesus  should  cause  her  to  have  such  wisdom  ;jnd 
understanding.’ 

"Elder  Hii  formerly  had  strong  prejudices  against  making 
any  innovation  on  the  ancient  customs  of  his  country,  but  now 
he  has  the  honor  of  leading  the  way  in  helping  on  woman’s 
work  for  the  women  of  this  province.” 

The  compensation  of  these  Bible-readers,  by  way 
of  salary  from  the  Missionary  treasury,  is  small,  and 
many  of  them  labor  without  pay,  and  their  work 
would  scarcely  attract  the  attention  of  a superfi- 
cial observer,  but  daily  it  is  blessed  of  God, 
and  the  precious  results  are  constantly  coming  to 
the  light. 

As  I have  before  stated,  few  women  in  China  or 
India  can  read,  consequently  it  is  not  always  easy  to 
secure  the  services  of  native  Christian  women  who 
are  competent  for  this  work;  but  the  orphanages  and 
schools  are  gradually  supplying  the  demand,  and  I 


454 


Women  of  the  Orient. 


doubt  not  in  a brief  time  as  many  will  be  secured  as 
the  Societies  can  possibly  find  means  to  support. 

My  first  acquaintance  with  this  method  of  Chris- 
tian work  was  in  Kiukiang,  six  hundred  miles  up 
the  Yangtse-kiaug,  the  youngest  Methodist  Episco- 
pal mission  station  in  China,  and  an  entirely  new 
field  for  woman's  work.  Here,  in  September,  1873, 
were  two  Bible-readers — Mrs.  She  and  Mrs.  Tong — 
both  young,  intelligent,  and  deeply  pious.  I held 
some  conversation  with  them  through  an  interpreter, 
and  as  they  introduced  me  to  a new  phase  of  mis- 
sionary effort,  I became  greatly  interested  in  them. 

The  following  sketch  of  these  efficient  laborers  is 
from  the  pen  of  Miss  Lucy  H.  Hoag: 

"Mrs.  She  is  twenty -nine  years  of  age  — three  years 
younger  than  Mrs.  Tong — and  is  the  wife  of  one  of  the  most 
faithful  Church  members.  Her  husband  was  employed  in  a 
foreign  family  when  he  sent  for  her  from  the  country.  He  had 
already  learned  the  truth  of  the  Bible,  and  now  conducted 
family  worship,  much  to  the  astonishment  of  his  wife.  How- 
ever, Mrs.  She  is  devotedly  attached  to  her  husband,  and 
cheerfully  complied  with  his  wishes  in  learning  the  truth  and 
attending  the  chapel.  With  his  assistance  she  began  to  learn 
thg  characters  in  the  New  Testament,  which  is  translated  into 
the  common  language  of  the  people,  and  though  no  easy  task 
to  one  unaccustomed  to  study,  she  persevered  until  the  book 
was  mastered. 

“She  has  a sunny  face,  the  exponent  of  a sympathetic 
heart,  and  engages  most  zealously  in  teaching  poor  women, 
speaking  a word  at  all  times  and  places  where  she  can  find  an 
ear  to  listen,  and,  contrary  to  the  Chinese  maxim,  never  to 
make  an  enemy,  she  fearlessly  reproves  their  vices.  We  have 
known  instances  where  women  were  afraid  to  cheat  because 
‘Mrs.  She  had  made  them  fear,’  and  — what  would  seem 
strange  to  those  who  believe  much  that  has  been  said  concern- 
ing the  filial  piety  of  the  Celestials— our  readers  are  often 


B ible-Readers — Zenana-  Tea  chers. 


455 


invited  to  admonish  and  persuade  their  sons  and  daughters — 
daughters-in-law  especially — to  the  duty  of  obedience.  Mrs. 
Tong's  home  is  one  of  the  cluster  of  farm-houses  near  the 
base  of  the  Lee  Mountains.  Her  husband  is  on  duty  as 
soldier,  a distance  from  home,  and  when  she  heard  that  we 
were  anxious  to  find  a literary  woman,  the  prospect  of  employ- 
ment overcame  her  native  scruples,  and  she  left  her  husband  s 
family,  upon  whom  she  was  dependent,  and  cauie  to  us  with 
her  little  girl.  As  she  read  Christian  books  her  mind  opened 
to  the  truth,  and  she  says,  'I  thought  I believed.’  In  the  Sum- 
mer vacation  she  returned  to  her  home  and  read  the  Bible  and 
prayed  with  the  family,  who  laughed  at  her,  saying  the  foreign- 
ers had  made  her  eat  such  medicine  that  she  could  not 
help  praying. 

“At  the  beginning  of  the  school  term  her  litilc  girl  was 
taken  very  ill,  so  that  we  almost  despaired  of  her  life,  and  Mrs. 
Tong  was  heard  praying  many  nights  long  after  the  house  was 
still  in  sleep.  She  told  me  her  experience  in  this  way:  ' I did 
not  wish  to  burn  incense  or  worship  the  idols,  but  1 prayed  all 
of  one  night  to  God  to  save  her  life,  and  when  Gui  Lean  was 
too  sick  to  know  me  she  prayed,  Our  Father  which  art  in 
heaven.  The  second  night,  as  I was  praying,  I felt  the 
warmth  returning  to  her  limbs,  and  from  that  time  she  grad- 
ually improved.’  She  believes  the  child’s  life  was  saved 
through  the  direct  agency  of  prayer,  and  since  has  not  a doubt 
of  the  power  and  willingness  of  God  to  save  mankind. 

“You  may  wonder  how  she  learned  lo  read  when  so  few 
women  are  thus  accomplished.  Her  family  was  literary,  and 
her  father  had  no  sons  to  maintain  the  literary  prestige,  there- 
fore took  upon  himself  the  labor  of  educating  his  two  daugh- 
ters. One  of  them  died  when  grown,  but  we  have  occasion  to 
thank  the  memory  of  this  heathen  father  for  doing  a good 
work,  the  result  of  which  he  knew  not.  Mrs.  Tong  is  dignified 
and  lady-like  in  her  deportment,  is  a shrewd  reasoner,  and 
deftly  handles  objections  to  the  Christianity  she  teaches, 
framed  in  the  peculiarities  of  Chinese  thought.’’ 

The  daily  work  of  these  two  Bible  readers  is  as 
follows,  and  corresponds,  substantially,  with  that  of 
all  the  readers  employed  by  Woman’s  Foreign  Mis- 


456 


Women  of  the  Orient. 


sionary  Societies  in  China  and  India:  They  spend  the 
day  until  one  o’clock  in  teaching  the  girls  in  the 
school  room.  At  one  o'clock  they  meet  one  of  the 
ladies  for  a Bible-lesson,  and  any  instruction  or  advice 
that  may  be  desirable  as  to  their  manner  of  teaching 
the  Gospel.  A written  report  is  also  made  of  the 
previous  day’s  experience,  and  consultation  is  had 
in  regard  to  any  particular  case  which  may  in- 
terest them. 

. By  the  hour  of  three,  the  native  women  whom 
they  are  permitted  to  visit  have  completed  their 
household  labors  for  the  day,  and,  as  is  their  custom, 
are  “dressed  up”  and  ready  for  callers  of  their  own 
sex.  The  traveler,  at  this  period  in  the  day,  as  he 
walks  about  a Chinese  city,  will  see  groups  of  mid- 
dle-class women  gathered  about  the  doors,  richly 
and  prettily  dressed,  and  chatting  most  industriously 
about  matters  pertaining  to  the  little  sphere  in  which 
they  move.  Through  the  doorway  of  some  aristo- 
cratic residence  one  will  also  sometimes  catch  a 
glimpse  of  a company  of  ladies  of  the  upper  class 
as  they  peep  around  a corner  or  from  behind  the 
door  or  window  - shutter  at  the  strange  - looking 
foreigners. 

At  this  favorable  hour  the  Bible-readers  go  out 
on  their  mission.  Each  one  takes  a particular  street, 
and  stops  to  talk  with  every  group,  and  to  enter 
every  house  where  she  is  welcome.  They  go  to  the 
poor  as  well  as  to  the  rich,  to  the  vilest  as  well  as 
the  best;  and  wherever  an  earnest  inquirer  for  the 
truth  is  found,  they  follow  up  the  effort  from  day  to 
day,  until  the  woman  is  persuaded  to  “learn  the 


B idle- Readers— Zenana-Teachers. 


457 


Christian  rules,”  and  to  unite  with  the  Church,  at 
least  as  an  inquirer.  In  this  way  they  are  carrying 
the  Gospel  to  those  who  are  never  found  in  the 
chapels,  or  in  the  congregations  which  gather  in  the 
bazaars  to  hear  the  missionaries  preach. 

In  some  sections  the  Bible-readers  take  long  ex- 
cursions through  the  country,  from  village  to  village, 
being  absent  from  their  homes  for  weeks  at  a time, 
intent  upon  the  Master's  business.  They  labor 
among  the  ignorant  heathen,  and  often  receive  un- 
kind words  and  abuse,  and  are  forced  to  listen  to 
language  concerning  their  character,  vile  in  the 
extreme,  and  from  which  every  true  woman  in  any 
land  would  seek  to  shield  herself;  but  with  a moral 
courage,  to  which  we  are  strangers  in  this  Christian 
country,  they  keep  steadily  and  fearlessly  on.  The 
“love  of  Christ  constraineth  ” them,  and  nothing  can 
shake  their  faith  in  their  work  and  in  their  God. 
Sweet  messengers  of  mercy  and  peace;  loving  teach- 
ers of  the  truth,  which  will  elevate  and  save!  How 
many,  many  glad  souls  in  the  day  when  China  is 
fully  redeemed  shall  rise  up  to  call  them  “blessed!” 
How  many  stars  shall  glisten  in  their  eternal  crowns! 

Zenana  is  a Persian  word,  meaning  the  apartments 
of  the  women,  and  is  quite  generally  used  in  India. 
The  term  “zenana  work”  is  given  by  the  Women’s 
Societies  to  that  department  of  their  labor  which  per- 
tains to  the  instruction  of  secluded  women,  whether 
in  China,  India,  or  Turkey.  One  can  readily  believe 
that  intelligent  foreign  ladies,  who  know  so  much 
about  the  outside  world  and  even  of  other  lands,  are 
usually  very  welcome  to  the  apartments  of  secluded 


458 


Women  of  the  Orient. 


women,  to  which  they  are,  in  most  cases,  readily 
admitted  by  the  master  of  the  house. 

Taking  advantage  of  such  a welcome,  our  mis- 
sionary ladies  regularly  and  system atically  visit  the 
zenanas,  where  they  teach  sewing,  fancy  work,  and 
reading  when  they  are  permitted,  and  where  they 
do  not  fail  in  the  use  of  all  lawful  means  to  impart 
a knowledge  of  Christianity.  In  many  cases  little 
schools  are  here  established,  the  Bible  is  read,  and 
the  way  of  life  fully  explained.  It  is  a precious 
work — a work  in  which  .the  Church  at  home  is  espe- 
cially interested;  and  already  it  is  yielding  the  most 
encouraging  results.  It  is  a work  so  changing  and 
uncertain  in  many  cases,  so  dependent  upon  the 
caprice  of  husbands  aud  fathers,  that  the  results  are 
not  always  so  apparent  as  in  other  departments  of 
effort;  but  Christian  ladies  who  are  engaged  in  it 
show  by  their  zeal  and  perseverance  that  their  con- 
fidence in  it  is  unbounded. 

At  first,  strong  prejudices  and  fears  had  to  be 
overcome;  in  some  localities  public  sentiment  seemed 
to  be  against  admitting  our  ladies  to  the  zenanas, 
no  matter  what  might  be  the  desire  of  a particular 
household ; but  gradually  opposition  has,  for  the 
most  part,  ceased;  and  now  the  demand  for  this  class 
of  teachers  is  far  beyond  the  ability  of  the  Societies 
to  supply.  Certain  of  our  ladies  spend  their  entire 
time  in  preparing  for  and  in  doing  this  work,  in 
which  they  are  most  efficiently  assisted  by  the 
native  women,  who  are  trained  in  the  schools  and 
orphanages. 

A lady  engaged  in  zenana  work  in  Calcutta  told 


Bmle-Readers  Zenana-  Teach  ere. 


459 


me  that  when  she  commenced  not  one  native  woman 
in  a thousand  knew  a letter,  but  that  now  there  is 
scarcely  a respectable  home  where  one,  at  least,  can 
not  read.  In  the  city  of  Calcutta  alone  there  are 
now,  according  to  late  official  reports,  over  two  thou- 
sand native  ladies  under  daily  instruction  in  their 
own  homes  by  the  English  and  American  zenana 
teachers.  They  are  the  wives  and  widows  of  native 
princes,  Baboos,  merchants,  and  government  em- 
ployes, who  are  themselves  educated,  and  who  are 
willing  that  women  be  thus  instructed,  provided  it 
can  be  done  without  interfering  with  the  rigid  rules 
of  caste. 

Archdeacon  Boly,  of  Calcutta  lias  recently  said: 

“There  is  another  most  striking  indication  of  the  great 
change  which  is  passing  over  India,  and  that  is  the  success  of 
zenana  teaching,  and  the  eagerness  with  which  the  zenana 
teacher  is  welcomed  by  the  men  of  the  higher  classes  lor  their 
wives  and  daughters.  Ten  or  twenty  years  ago  female  educa- 
tion was  not  only  uncared  for,  it  was  discouraged  ; now  in  all 
the  large  towns  where  a zenana  mission  has  been  opened,  the 
teacher  lias  far  more  than  she  is  able  to  do.  The  main  strength 
of  Hindooism  has  hitherto  been  in  the  zenana.  The  men  have 
drifted  away  from  it,  in  their  hearts,  under  the  influence  of 
Western  learning  and  growing  intelligence;  but  the  women, 
left  to  the  retirement  and  ignorance  of  the  zenana,  still  cling  to 
it  with  the  tenacious  conservatism  of  the  devout  and  unreason- 
ing temperament,  and  retain  a fond  attachment  to  a religion 
whose  easy  ceremonies  afford  a congenial  occupation  to  their 
minds,  and  are  interwoven  with  so  many  of  the  actions  of  their 
daily  life.  One  sex  can  never  be  thoroughly  converted  without 
the  other,  and  it  is  principally  owing  to  the  opposition  of  wife 
and  mother  that  so  many  of  the  men  do  not  openly  profess  a 
religion  in  which  they  secretly  believe.  Zenana  teaching  is 
gradually  undermining  the  ignorance,  superstition,  and  force 
of  custom  which  now  hold  the  women  of  India  in  bondage, 

39 


460 


Women  of  the  Orient. 


and  when  once  the  religious  spirit  in  women  is  set  free  from 
the  influences  which  attach  it  to  Hindooism,  it  will  go  forth  to 
meet  Christ  far  more  directly  and  boldly  than  it  does  in  men, 
with  whom  it  is  held  in  check  by  considerations  of  interest  or 
intellect;  and  already  there  are  ii. ’Stances  in  which  the  ordi- 
nary case  is  reversed  and  the  wife  believes  and  is  willing  to 
profess,  while  the  husband,  though  intellectually  a believer,  is 
kept  back  by  carelessness  of  heart  or  fear  of  the  world.  We 
can  not  pray  too  sincerely,  or  labor  too  industriously,  or  spend 
too  freely,  that  this  most  important  branch  of  missionaries’ 
work  may  have  a fuller  and  freer  scope  ; nor  need  we  fear 
that  if  all  Christians  do  their  part  in  our  day,  we  shall  eventu- 
ally fail  in  obtaining  the  great  object  of  our  prayer  and  labor 
in  bringing  over  this  great  empire  of  heathenism  to  the  king- 
dom of  Christ.” 


Chapter  XXIV. 


MEDICAL  PRACTICE  AND  FEMALE  PHYSICIANS. 

OST  Oriental  physicians  are  ignorant  quacks, 


thriving  upon  the  superstition  of  the  people. 
Beyond  the  use  of  the  simplest  herbs,  they  k'now 
nothing  of  the  science  of  medicine. 

Among  the  Japanese,  cautery  is  very  popular. 
“Cash” — the  small  coin  of  the  country — are  heated 
and  then  applied  to  the  flesh  as  a sovereign  remedy 
for  a great  variety  of  diseases.  They  burn  the  shoul- 
ders in  cases  of  indigestion,  stomach  complaints,  or 
loss  of  appetite.  In  cases  of  pleurisy,  or  pain  in 
the  back,  they  cauterize  the  vertebrae;  if  the  patient 
has  headache,  the  hot  coin  is  applied  to  the  temples 
and  back  of  the  neck,  while  in  a case  of  toothache 
the  muscles  of  the  thumb  are  burned.  An  attack 
of  colic  or  cholera  is  met  by  making  six  or  nine  or 
twelve  deep  incisions  in  the  abdomen  by  means  of 
fine  needles  of  gold  or  silver.  Nearly  every  native 
one  meets  in  Japan  has  the  neck  or  shoulders  ot 
hands  scarred  by  this  absurd  method  of  treating 
disease.  A class  of  shampooers,  who  are  blind  and 
go  about  from  house  to  house  proffering  their  serv- 
ices, afford  relief  from  all  ordinary  aches  and  pains 
by  a system  of  rubbing  and  kneading  the  flesh,  in 
which  they  are  very  skillful;  and,  indeed,  shampoo- 


461 


Women  of  the  Orient. 


46  2 

ing  is  practiced,  in  one  form  or  another,  throughout 
the  Orient. 

The  Chinese  have  but  little  real  knowledge  of 
anatomy,  although  they  claim  to~be  masters  of  that 
important  science.  If  you  enter  a Chinese  drug- 
store you  will  find  arranged  on  the  shelves  dried 
lizzards,  snakes,  toads,  bats,  and  insects  of  every 
description,  all  to  be  used  as  medicines  in  certain 
diseases.  Little  embroidered  bags,  containing  magic 
mixtures,  are  worn  next  the  person  as  a specific  in 
certain  cases.  Roots  and  herbs  are  much  used,  and, 
in  a few  instances,  skillfully  and  successfully;  but  for 
the  most  part  the  Celestials  are  utterly  at  the  mercy 
of  an  army  of  ignorant  quacks  and  still  more  igno- 
rant astrologers.  A well-known  Chinese  medical 
work  tells  how  to  treat  a person  troubled  with  night- 
mare. It  says  that  you  should  not  rudely  awaken 
him  by  bringing  in  a light,  but  that  you  should 
bite  his  toe,  blow  in  his  ears  through  small  tubes, 
pull  out  fourteen  hairs  from  his  head,  twist  them  to- 
gether, and  tickle  his  nostrils  with  the  ends. 

Among  the  Hindoos,  also,  the  practice  of  medi- 
cine is  very  defective,  and  superstition  reigns  tri- 
umphant. In  most  cases,  if  the  patient  has  a strong 
constitution  and  sufficient  vitality  to  resist  disease 
and  the  outrageous  treatment  of  the  native  physician, 
he  recovers  after  a time,  otherwise  he  dies.  Sick 
women  are  usually  left  to  live  or  die,  as  nature 
may  elect. 

The  same  ignorance  prevails  among  the  professed 
physicians  of  Syria  and  Turkey,  and  in  the  great 
majority  of  cases  the  poor  people  would  more 


Medical  Practice. 


463 

successfully  contend  against  disease  were  there  no 
doctors  to  torment  them. 

Mr.  Oscanyan,  in  his  book,  “The  Sultan  and  his 
People,”  illustrates  the  prevailing  Oriental  method 
of  treating  disease  by  the  following  anecdote  of  a 
Turkish  physician: 

"A  person  exceedingly  ill  of  typhus  fever  called  in  one  of 
these  medical  gentlemen,  who,  although  he  considered  the 
case  quite  hopeless,  prescribed  for  his  patient,  and  took  his 
leave.  The  next  day,  in  passing  by,  he  inquired  of  a servant  at 
the  door  if  his  master  was  not  dead.  ‘ Dead  ! No,  he  is  much 
better.’  Whereupon  the  doctor  proceeded  up-stairs  to  obtain 
the  solution  of  this  miracle.  ‘Why,’  said  the  convalescent,  ‘I 
was  consumed  with  thirst,  and  I drank  a pailful  of  the  juice  of 
pickled  cabbage.’ 

“ ‘ Wonderful  !’  quoth  the  doctor.  And  out  came  the  tab- 
lets, on  which  the  physician  made  this  inscription:  ‘Cured  of 
typhus  fever,  Mahemed  Agha,  an  upholsterer,  by  drinking  a 
pailful  of  pickled  cabbage  juice.’ 

“Soon  after  the  doctor  was  called  to  another  patient,  a 
yaghlikgee,  or  dealer  in  embroidered  handkerchiefs,  suffering 
from  the  same  malady.  He  forthwith  prescribed  ‘a  pailful  of 
pickled  cabbage  juice.’ 

“On  calling  the  next  day  to  congratulate  the  patient  on 
his  recovery,  he  was  astonished  to  be  told  the  man  was  dead. 
The  Oriental  Aesculapius,  in  his  bewilderment  at  these  phenom- 
ena, came  to  the  safe  conclusion,  and  duly  noted  it  in  his 
memoranda,  that  'although  in  cases  of  typhus  fever  pickled 
cabbage  juice  is  an  efficient  remedy,  it  is  not,  however,  to  be 
used  un/ess  the  patie?it  be  by  profession  an  upholsterer.'  ” 

Notwithstanding  the  prejudice  of  many  of  out 
conservative  physicians  in  America,  every  Christian 
traveler  in  the  East  must  concede  the  wisdom  of 
Woman’s  Foreign  Missionary  Societies  in  sending  out 
strong  and  intelligent  young  women  who  have  re- 
ceived a thorough  medical  education,  and  are  thus 
qualified  to  make  their  skill  in  healing  the  body  an 


4U4 


Women  of  the  Orient. 


efficient  means  of  reaching  and  saving  the  soul. 
Those  who  are  most  familiar  with  the  life  of  Eastern 
women  of  the  upper  classes  assure  us  that  their  san- 
itary condition  is  wretched  in  the  extreme,  owing 
largely  to  the  fact  that  they  take  but  little  healthful 
exercise,  and  are  shut  in  from  all  valuable  medical 
advice  and  skill.  If  by  any  chance  a competent 
male  physician,  from  one  of  our  missions,  is  called 
to  prescribe  for  the  wife  or  daughter  of  a wealthy 
native,  he  is  not  permitted  to  see  her,  but  is  obliged 
to  make  his  diagnosis,  and  deal  out  his  medicines,  on 
the  strength  of  the  meagre  information  he  can  gaither 
from  her  husband  or  her  attendants. 

A friend  of  mine,  a medical  missionary,  was  trav- 
eling in  Northern  India,  when  word  was  brought  him 
that  the  favorite  wife  of  a neighboring  Rajah  was 
very  ill;  and  he  was  requested  to  visit  the  place, 
and  prescribe  for  her.  On  arriving  at  the  zenana  a 
serious  difficulty  presented  itself,  for  he  found  that 
he  was  actually  expected  to  ascertain  the  nature  and 
the  stage  of  her  disease,  and  to  prescribe  suitable 
remedies  without  being  permitted  to  see  the  patient. 
This  he  positively  told  the  Rajah  he  could  not  do. 
The  prospect  was  that  the  poor  woman’s  life  must 
be  sacrificed  to  inexorable  caste  law,  for  she  was 
very  ill,  and  the  Rajah  declared  that  she  should  die 
rather  than  expose  her  face  to  the  profane  gaze  of  a 
man,  and  that  man  a foreigner.  The  utmost  skill  of 
the  native  doctors  had  already  been  exhausted ; 
their  juggleries  had  all  failed,  and  now  the  case 
seemed  hopeless.  At  last  the  good  missionary  hit 
upon  a plan  which  relieved  the  situation.  A thin 


Medical  Practice. 


465 


curtain  was  hung  up  before  the  couch  of  the  suf- 
ferer; a hole  was  cut  in  the  cloth,  through  which 
the  woman  thrust  her  arm,  so  that  her  husband 
could  count  her  pulse  under  the  immediate  super- 
vision of  the  physician.  Afterward,  through  the 
same  slit  she  thrust  her  tongue  and  its  condition 
was  determined.  Proper  medicines  were  then  ad- 
ministered, and  our  brother  had  the  satisfaction,  in 
a few  days,  of  knowing  that  the  lady  was  cured, 
while  he  went  on  his  way  loaded  with  the  blessings 
of  the  happy  husband. 

This  kind  of  treatment  could  not,  however,  be 
very  common;  and  so,  while  the  men  of  Eastern 
lands,  and  some  of  the  lower-class  women,  have 
been  greatly  benefited  by  the  medical  skill  of  our 
missionaries,  the  upper-class  women  still  suffer  on, 
when,  were  it  not  for  superstitious  custom,  the 
means  of  relief  would  be  within  their  reach.  Just 
here  again,  where  they  are  most  needed,  our  Wom- 
an’s Foreign  Missionary  Societies  step  in  and  meet 
both  the  physical  and  .spiritual  demands  of  these 
poor  creatures. 

Miss  Seward,  an  educated  medical  practitioner  of 
the  Presbyterian  Mission  at  Allahabad,  India,  has  a 
very  large  dispensary  and  zenana  practice,  having 
seen  over  three  thousand  patients  during  the  past 
year.  In  her  late  report  it  is  said: 

“She  has  been  asked  into  many  high-caste  Hindoo  zena- 
nas and  even  into  the  secluded  Mohammedan  homes.  Her 
medical  practice  is  often  very  discouraging.  The  native  doc- 
tors have  wrought  their  very  worst  before  the  Christian  physi- 
cian is  called  in  to  counteract  the  results  of  their  ignorance. 
Or  it  may  happen  that,  just  as  the  patient  is  beginning  to  mend, 


466 


Women  of  the  Orient. 


an  astrologer  is  summoned  and  the  Western  medicines  are 
thrown  to  one  side.  Still  many  lives  arc  saved,  and  the  physician 
has  the  encouragement  of  entering  into  houses  into  which  no 
other  Christian  is  admitted.  Their  inmates  will  have  no  Bible- 
reader  or  school-teacher,  but  wili  listen  readily  to  the  conversa- 
tion of  the  'Dr.  Lady.’” 

With  potent  medicines  in  one  hand,  and  the  Gos- 
pel in  the  other,  these  accomplished  and  heroic 
women  are  already  carrying  peace  to  thousands  of 
Oriental  households.  Such  work  is  eminently  Christ- 
like,  and  worthy  the  Great  Physician  who  healed 
the  sick,  gave  sight  to  the  blind,  raised  the  dead, 
and  said  to  all  who  believed  on  him:  “Thy  sins, 
which  are  many,  are  all  forgiven  thee;  go  and  sin 
no  more!”  In  no  other  way  can  the  hearts  of  East- 
ern people  be  so  quickly  and  completely  won  as 
through  the  medical  skill  which  relieves  their  bodily 
sufferings. 

Wherever  a traveler  goes  in  the  East,  if  it  be 
noised  abroad  that  he  carries  medicines  or  is  pos- 
sessed of  any  medical  skill,  the  wretched  victims  of 
disease  will  fairly  throng  him,  as  they  did  Christ  in 
the  ol,den  time,  beseeching  him  to  have  mercy  upon 
them,  and  relieve  their  pains.  Sometimes  despotic 
custom  meets  the  skill  of  even  female  physicians 
with  serious  and  fatal  difficulties,  as  will  be  seen  by 
the  following  incident  from  the  pen  of  Miss  Nancie 
Monelle,  M.  D.,  formerly  of  the  Methodist  Episco- 
pal Mission  in  Lucknow,  India: 

‘‘Late  last  Sunday  afternoon  I was  summoned  to  attend  a 
Nawab’s  wife,  who  had  been  in  a very  critical  condition  for  the 
last  four  days.  After  all  the  native  doctors  for  miles  around  had 
tried  their  skill  (through  a thick  blanket  suspended  between  them 
and  the  patient)  then  my  professional  services  were  solicited. 


Medical  Practice. 


467 


We  traveled  as  rapidly  as  possible  through  the  jungles  and 
highways  for  twenty  miles  before  we  reached  the  residence. 
When  once  there,  we  were  led  through  the  stable-yards  full  of 
elephants  and  horses,  through  various  other  inclosures,  and 
finally  through  the  court-yard  to  the  zenana.  As  we  were 
ushered  in,  I was  not  a little  surprised  to  find  a hundred  and 
twenty  eyes  looking  straight  at  me.  Sixty  women  were  before 
me,  clothed  in  gorgeous  apparel,  and  ornamented  with  rich 
jewelry.  The  patient  was  lying  on  a low  couch,  in  the  middle 
of  the  room;  of  course,  we  sat  down,  and  were  critically  in- 
spected by  the  assembled  crowd. 

“At  first,  all  the  women  were  very  shy,  for  they  had  never 
before  seen  pale  faces,  and  possibly  they  expected  us  to  be  'as 
terrible  as  an  army  with  banners.’ 

“After  a while,  the  husband  of  the  sick  girl  sent  a messen- 
ger to  say  that  she  must  not  be  touched  by  Christian  hands, 
until  her  father  (who  had  but  very  recently  arrived)  should 
give  permission;  and,- as  he  was  sleeping,  we  must  await  his 
pleasure. 

“The  waiting  at  last  became  painfully  unbearable,  and  so 
Miss  Tinsley  and  the  servants  who  had  accompanied  me,  sal- 
lied out  on  a tour  of  investigation,  and  soon  found  themselves 
in. the  presence  of  fifty  or  sixty  Nawabs  and  retainers,  who 
were  assembled  in  solemn  conclave.  Miss  Tinsley  explained 
to  them,  in  her  energetic,  enthusiastic  way,  and  in  her  very 
best  Hindoostance,  all  the  danger  of  delay.  They  replied  that 
they  knew  it  all,  but  that  no  one  dared  invade  the  privacy  of 
the  Great  Nawab.  Miss  Tinsley  said,  'Somebody  must  do  it, 
for  the  woman  must  have  relief  or  she  will  die.’ 

“After  much  argument  and  persuasion,  one  trembling  indi- 
vidual ventured  to  interrupt  his  lordship’s  nap;  and  as  he 
came  forward  in  his  gold,  miter-shaped  cap  and  rich  robes,  the 
nobles  and  retainers  salaamed  profoundly,  as  they  parted  to 
give  him  the  post  of  honor.  And  there  they  all  stood  like 
stocks  and  stones,  and  as  dumb  as  so  many  oysters — not  one 
daring  to  speak. 

“After  a long  time,  one  and  then  another  ventured  to 
broach  the  subject,  gently  insinuating  that  something  ought  to 
be  done.  Finally  he  said,  ‘The  doctor  may  tell  me  the  exact 
condition  of  my  child,  and  then  I will  further  consider  the  sub- 
ject.’ His  decision  was  speedily  brought  to  me,  and  I was  not 


468 


Women  of  the  Orient. 


very  long  in  finding  lier  ‘exact  condition’  to  be  an  imminently 
perilous  one.  The  husband  then  came  in  person  to  receive 
my  professional  opinion,  and  when  he  heard  it,  lie  asked  if  I 
could  promise  to  relieve  her  without  medicine.  I could  not 
promise.  ‘Will  you  promise  that  medicine  will  positively  cure 
her?’  Of  course  I could  not  promise.  ‘To  take  medicine  from 
a Christian  will  break  caste;  and,  since  you  will  not  promise  to 
cure  her,  she  must  die.’ 

“And  so  we  left  her  to  die.  As  I drove  home  at  the  dead 
of  night,  I forgot  to  think  of  the  wild  beasts  with  which  the 
jungle  is  infested;  forgot  to  think  of  the  highwaymen,  who 
prowl  about  and  murder  travelers  for  even  a few  pice  some- 
times; forgot  to  think  of  the  peril  and  the  darkness;  forgot 
every  thing  but  God,  and  the  sad,  hopeless,  distressed  faces 
that  were  before  me,  even  in  the  darkness.  This  young  and 
beautiful  creature  died  of  caste.  Caste  is  the  bane  of  this 
charming  country.  Caste  kills  both  body  and  soul.  Caste 
closes  the  hearts  of  the  people  against  Jesus  of  Nazareth.” 

But  in  spite  of  such  opposition  this  good  work 
goes  gloriously  on;  prejudices  are  rapidly  being 
overcome,  customs  are  yielding,  superstitions  are 
breaking  down,  and  not  only  do  the  efforts  of  female 
physicians  commend  them  to  our  missionaries,  and 
to  the  Church,  but  they  meet  the  hearty  approval 
of  the  most  intelligent  and  liberal  among  the  na- 
tives. The  self-sacrificing  love  of  these  skillful 
ladies  is  yearly  winning  hundreds  of  heathen  women 
to  Christ,  and  a saving  knowledge  of  his  truth.  No 
work  could  be  more  practical,  or  more  successful. 
I most  heartily  commend  these  societies,  in  every 
department  of  their  effort,  to  the  women  of  Amer- 
ica. My  heart,  which  has  so  often  throbbed  with 
pain  as  I have  looked  upon  the  degradation  of  East- 
ern women,  now  leaps  for  joy  as  I think  of  what 
Christianity  is  accomplishing  for  them  through  this 
precious  agency. 


Medical  Practice. 


469 


May  the  God  of  prophecy  and  promise  hasten 
the  day  when  the  coarseness,  brutality,  and  con- 
tempt for  woman  which  characterize  the  nations  of 
the  East,  shall  give  way  to  the  intelligence,  the  re- 
finement, and  the  mutual  affection  which  belong 
to  the  Christian  family;  when,  amid  the  cities  of 
China,  and  upon  the  plains  of  beautiful  India,  may 
be  heard  the  voice  of  Christ  proclaiming,  “ Liberty  to 
the  captives,  and  the  opening  of  the  prison  to  them 
that  are  bound.”  Then  shall  the  women  of  the 
Orient  come  forth  from  the  darkness  and  ignorance 
of  centuries,  forever  to  rejoice  in  the  blessings  of 
intellectual,  social,  and  religious  freedom,  for — “If 
the  Son  therefore  shall  make  them  free,  they  shall 
be  free  indeed!” 

“Year  by  year  and  sun  by  sun, 

Grows  the  work  by  Christ  begun  ; 

Life  by  life  and  soul  by  soul, 

Hastes  the  bright  millennial  goal; 

Land  by  land  and  sea  by  sea, 

Yields  the  shout  of  victory.” 


Chapter  XXV. 


A " DOCTOR  LADY’S ” STORY. 

BY  KISS  CLARA  A.  SWAIN,  M.  D., 

First  Female  Physician  from  America  to  India. 

IN  a personal  interview,  Mrs.  Sarah  J.  Hale,  for- 
merly President  of  the  Ladies’  Union  Mission- 
ary Society,  told  me  that  more  than  twenty  years 
ago  she  wrote  an  appeal  to  American  Christian 
women  in  behalf  of  the  Ladies’  Medical  Missionary 
Society,  to  aid  in  securing  and  educating  women  as 
medical  missionaries.  It  had  long  been  a cherished 
thought  of  Mrs.  Hale’s  that  a missionary  lady  with 
a knowledge  of  medicine  might  be  able  to  enter  the 
homes  and  perhaps  reach  the  hearts  of  heathen 
women  through  the  art  of  healing  more  effectually 
than  in  any  other  way.  We  are  glad  that  this  dear 
lady  has  lived  to  see  her  thought  and  plan  for  enter- 
ing the  Hindoo  zenana  carried  out,  although  not 
as  generally  as  she  could  wish.  In  1869,  a few 
months  before  the  Woman’s  Foreign  Missionary  So- 
ciety of  the  Methodist  Episcopal  Church  was  organ- 
ized, Mrs.  Rev.  D.  W.  Thomas,  of  Bareilly,  India, 
wrote  to  the  Union  Missionary  Society  of  the  Phila- 
delphia Branch  requesting  them  to  send  out  a medi- 
cal lady  for  Bareilly,  to  instruct  a class  of  native 
Christian  girls,  also  to  practice  in  the  city  as  oppor- 
tunity presented. 


470 


A " Doctor  Lady's"  Story. 


47 1 


In  response  to  this  call  the  ladies  began  at  once 
to  look  for  some  suitable  person  who  was  willing  to 
go.  After  three  months  of  thought  and  prayer  1 
accepted  the  call.  I was  a member  of  the  graduat- 
ing class  of  1869  of  the  Woman’s  Medical  College 
of  Philadelphia.  In  the  mean  time  the  ladies  of  the 
Methodist  Episcopal  Church  organized  a Foreign 
Missionary  Society.  As  I was  a member  of  that 
Church  I preferred  going  out  under  the  auspices  of 
my  own  society.  Upon  application,  the  Ladies’ 
Union  very  generously  gave  up  all  claim  and  granted 
my  request.  I sailed  in  company  with  Miss  Tho- 
burn,  the  first  missionary  appointed  by  the  Woman’s 
Foreign  Missionary  Society,  November  3,  1869,  and 
arrived  in  Bareilly  January  20,  1870. 

As  I came  out  of  my  room  the  next  morning 
after  my  arrival  at  Bareilly,  I found  a group  of  native 
Christian  women  and  children  sitting  on  the  veranda, 
anxiously  awaiting  my  appearance.  I began  my 
work  at  once  among  the  women  of  the  Christian 
village  and  in  the  families  of  the  household  servants 
living  in  the  mission  compound.  Very  soon  it  was 
noised  abroad  in  the  city  and  adjacent  villages  that  a 
lady  doctor  had  come  from  America  and  would  go 
to  visit  any  family  who  might  desire  her  services, 
and  any  sick  persons  coming  to  the  mission -house 
would  receive  attention  and  medicine  free.  Accord- 
ingly men,  women,  and  children  came. 

Not  many  weeks  passed  before  I began  to  be 
called  to  attend  patients  in  their  homes.  Within 
three  months  I attended  the  sick  in  fifteen  different 
families  in  the  city,  five  of  which  were  high-caste 


472 


Women  of  the  Orient. 


families.  Mrs.  Thomas,  or  one  of  the  native  Chris- 
tian women  who  understood  English,  always  accom- 
panied me  and  acted  as  interpreter. 

The  account  of  our  first  visit  may  not  be  unin- 
teresting to  the  reader  of  these  pages.  It  was  at  the 
house  of  an  intelligent  Hindoo  gentleman  who  called 
to  pay  me  his  respects  very  soon  after  I came  to 
Bareilly.  His  family  consisted  of  a wife  and  one 
child — a son  six  years  old,  who  seemed  to  be  the 
pride  of  both  his  father  and  mother,  and  the  joy  of 
the  household.  All  the  servants  were  in  obedience 
to  his  commands,  and  every  wish  was  granted.  His 
father  informed  us  that  he  attended  the  Bareilly 
College  and  studied  Hindoostanee,  Persian,  and  En- 
glish. We  were  received  very  cordially,  and  after 
the  usual  ceremonies  of  passing  pan  or  betel-leaf  and 
a variety  of  food  and  sweetmeats,  of  which  we  felt 
obliged  to  taste,  I directed  my  attention  to  the  pa- 
tient, who  was  not  seriously  ill.  I found,  upon  exami- 
nation of  her  case,  that  her  present  illness  was  the 
result  of  a disease  of  long  standing,  which,  in  due 
time,  would  yield  to  proper  medical  and  hygienic 
treatment.  She  seemed  happy  at  the  thought  of 
sometime  being  well  again,  and  both  she  and  her 
husband  assured  me  that  my  directions  in  regard  to 
taking  medicine,  diet,  etc.,  should  be  carefully 
observed. 

This  lady  had  always  lived  in  seclusion  and  knew 
very  little  outside  the  walls  which  inclosed  her  home. 
She  asked  us  many  curious  questions  about  our  dress, 
customs,  and  religious  faith.  Her  husband  was  em- 
ployed by  the  English  Government  as  deputy  collec- 


A "Doctor  Ladys"  Story. 


473 


tor,  and  was  much  more  liberal  in  his  views  than 
many  of  his  caste.  He  said  he  would  like  his  wife 
to  learn  needle-work,  and  that  he  was  already  teach- 
ing her  to  read. 

I was  particularly  interested  in  the  house,  and 
also  in  the  appearance  of  this  native  woman.  On 
entering  the  house  we  were  first  escorted  through 
a small  apartment  used  as  a stable  for  the  horse  and 
cows,  then  through  a door  which  led  into  a square, 
open  court.  On  two  sides  of  this  court  were  open 
verandas,  with  sleeping -rooms  back  of  them.  One 
of  these  verandas,  v'ith  its  apartments,  seemed  to  be 
occupied  by  the  servants,  the  other  served  as  sitting 
and  dining  room  for  the  family.  The  furniture  con- 
sisted of  a cotton  carpet,  two  mats,  three  chairs,  and  a 
small  table.  After  seating  us,  the  gentleman  brought 
his  wife,  and  introduced  her  by  telling  her  to  shake 
hands  with  us;  then  he  offered  her  a chair,  telling  her 
to  sit  down — a most  remarkable  thing  for  a native 
gentleman  to  do,  and  especially  for  a native  lady  to 
sit  in  a chair  in  the  presence  of  her  husband,  with 
her  chuddah  thrown  back  from  her  face.  She  was 
shy  and  modest  in  her  appearance,  richly  dressed, 
and  more  intelligent  than  many  women  of  the  Brah- 
min caste. 

We  afterward  had  many  pleasant  visits  and  re- 
ligious conversations  with  this  family,  and  had  the 
pleasure  of  seeing  the  lady  entirely  restored  to  health. 

On  March  1st  I began  teaching  a class  in  medi- 
cine, consisting  of  fourteen  girls  from  the  orphanage, 
and  three  married  women.  These  girls  had  been 
carefully  taught  by  Mr.  and  Mrs.  Thomas,  with  a 


474 


Women  of  the  Orient. 


view  to  their  studying  medicine  should  they  succeed 
in  securing  some  one  from  America  to  instruct  them. 
They  had  studied  English,  and  some  of  them  under- 
stood it  very  well.  I taught  them  in  English  with  the 
assistance  of  one  of  the  class  who  interpreted  such 
words  and  sentences  into  Hindoostanee  as  the  class 
did  not  understand.  The  first  year  we  took  up 
anatomy  and  physiology,  with  a few  lessons  in 
materia  medica  and  practice;  also  in  the  treatment 
of  diseases  of  women  and  children.  Two  of  the 
class  were  appointed  each  week  to  take  charge  of  the 
sick  in  the  orphanage  and  to  accompany  me  in  my 
visits  to  the  city  and  Christian  village,  and  to  assist  in 
despensing  medicines  to  those  who  were  able  to  come 
to  the  mission-house.  Many  of  the  girls  did  as  well 
in  their  studies  and  in  nursing  the  sick  as  girls  of  the 
same  age  would  do  in  America.  The  second  year 
there  were  some  changes  in  the  class.  Three  of  the 
class  were  obliged  to  leave,  and  two  new  ones  joined 
us.  This  year  we  took  obstetrics,  materia  medica, 
and  practice,  as  our  first  studies,  and  had  review  les- 
sons in  anatomy  and  physiology.  Some  of  the  girls 
studied  hard  and  did  well  in  their  class,  while  others 
were  never  very  much  interested,  and  I doubt  whether 
they  will  ever  have  sufficient  energy  to  use  what 
knowledge  they  may  have  gained  outside  their  own 
families. 

In  1873,  April  10th,  thirteen  members  of  the 
class  passed  their  final  examination  in  the  presence 
of  two  civil  surgeons  and  Rev.  Dr.  Johnson,  of  our 
mission,  who  granted  them  certificates  of  practice  in 
all  ordinary  diseases.  Not  long  after  these  girls 


A "Doctor  Lady's"  S tor y. 


475 


graduated  they  were  all  married  except  one,  who 
proved  to  be  a leper.  She  was  sent  to  the  Leper 
Asylum  in  Almarah,  in  the  Himalaya  Mountains, 
under  the  charge  of  Rev.  Mr.  lkiddan,  of  the  Lon- 
don Mission.  Lepers  are  much  more  comfortable' in 
the  mountain  air  than  when  subject  to  the  heat  of 
the  plains.  Most  of  the  class  married  native  minis- 
ters and  teachers,  who  were  sent  out  into  the  vil- 
lages to  work.  Their  wives  have  had  ample  oppor- 
tunity to  use  their  medical  knowledge.  Some  of 
them  are  doing  a good  work,  while  others  make 
more  intelligent  women  and  mothers  for  having  the 
advantage  of  medical  knowledge. 

Not  all  the  men  and  women  in  our  missions  who 
have  had  the  advantage  of  an  education  will  make 
real  energetic  workers  in  any  capacity.  The  tend- 
ency to  a life  of  ease  pervades  all  classes.  Not 
until  there  is  a greater  spirit  of  self  denial  and  a 
deeper  love  for  humanity  in  the  hearts  of  the  people 
of  India,  will  this  difficulty  be  overcome.  This,  to 
many  who  are  laboring  among  the  people,  is  a mat- 
ter of  discouragement,  yet  the  new  order  of  home-life 
and  personal  elevation  secured  by  an  education  to 
the  individuals  and  their  descendants  will  do  more  to 
lay  a broad  foundation  for  the  establishment  of  Chris- 
tianity than  we  can  now  estimate. 

As  my  practice  increased  I found  my  room  in  the 
mission  - house  too  small  and  inconvenient  for  our 
morning  clinics,  and  the  homes  of  the  poor  where  I 
was  called  to  attend  the  sick  were  so  utterly  desti- 
tute of  comforts  of  any  kind,  that  what  little  I could 

do  for  them  seemed  of  very  little  use.  I longed  for 

40 


476 


Women  of  the  Orient. 


a clean,  comfortable  place  to  offer  them.  Our  need 
of  a hospital  each  day  grew  more  urgent,  but  just 
where  we  could  purchase  suitable  grounds  to  build, 
and  whether  the  Society  could  furnish  the  means 
necessary,  were  the  two  questions  that  needed  first 
to  be  answered.  The  most  convenient  and  suitable 
place  for  our  buildings,  and  adjoining  our  mission 
premises,  was  owned  by  a Mohammedan  prince. 
We  had  supposed  that  the  purchase  of  this  property 
was  impossible.  We  were  advised,  however,  to  see 
if  this  could  not  be  obtained,  or  at  least  land  enough 
for  our  buildings.  Through  the  advice  of  Mr. 
Drummond,  Commissioner  of  Bareilly,  Mr.  Thomas 
decided  to  make  personal  inquiries  of  his  Highness, 
the  Nawab,  who  lived  in  the  city  of  Rampore,  about 
forty  miles  from  Bareilly.  Through  his  Highness’s 
prime  minister  we  gained  permission  to  have  an  in- 
terview with  the  prince;  also  a promise  to  lay  our 
dak,  or,  in  other  words,  to  make  arrangements  for 
our  trip  to  Rampore,  if  we  would  notify  him  of  the 
day  we  wished  to  go. 

Our  party  consisted  of  Mr.  and  Mrs.  Thomas, 
myself,  and  a native  Christian  gentleman  who  was 
formerly  of  the  Mohammedan  faith  and  understood 
something  of  their  royal  etiquette.  Informing  the 
prime  minister  of  the  day  we  wished  to  go,  he  had 
every  thing  in  readiness  for  us.  Twenty-four  horses, 
a grand  old  carriage,  coachman,  two  grooms  and 
outriders,  were  supposed  to  be  necessary  for  these 
four  humble  people  who  were  to  have  their  first 
experience  with  Eastern  royalty.  What  a con- 
descension for  this  king  who  had  made  his  boast 


A " Doctor  Lady's"  Story. 


477 


that  no  Christian  missionary  dared  enter  the  city  of 
Rampore ! 

We  left  home  at  five  o’clock  in  the  morning, 
changing  horses  every  six  miles.  As  we  drew  near, 
three  cavalrymen  came  to  escort  us  into  the  city. 
Passing  through  the  gates,  his  Highness's  subjects 
made  low  salaams,  and  the  children  cried  “Long  life 
and  prosperity.”  We  were  driven  through  the  main 
bazaar  for  about  two  miles,  to  a house  just  outside 
the  city,  which  is  kept  by  his  Highness  for  the  enter- 
tainment of  European  visitors  and  travelers.  Here 
we  found  every  thing  necessary  for  our  comfort. 
Breakfast  was  awaiting  us,  and  servants  stood  ready 
to  give  us  any  assistance  we  might  need.  Mr.  and 
Mrs.  Parker,  of  Moradabad,  who  had  been  apprised 
of  our  intentions,  were  also  awaiting  us. 

After  performing  our  ablutions  and  taking  a little 
rest,  our  breakfast,  which  consisted  of  twenty-four 
different  dishes,  was  set  before  us.  Our  long  drive 
had  prepared  us  to  do  justice  to  this  royal  repast. 
Our  surroundings,  the  expressions  of  hopes  and  fears, 
and,  above  all,  the  faith  and  confidence  that  we  felt 
in  Him  who  has  assured  us  that  he  will  withhold  no 
good  thing  from  those  who  trust  in  him,  made  the 
hour  at  table  one  long  to  be  remembered.  After 
breakfast  we  all  knelt  in  prayer,  asking  our  Father 
who  had  thus  far  opened  the  way  so  pleasantly,  still 
to  be  our  leader,  and  not  only  grant  what  seemed  to 
us  so  necessary  for  the  extension  of  our  work,  but 
to  remember  the  earthly  King  of  Rampore  and  his 
people,  who  were  at  that  hour  engaged  in  the  wor- 
ship of  the  false  prophet. 


478 


Women  of  the  Orient. 


His  Highness  on  receiving  the  news  of  onr  arrival 
sent  his  messenger  to  say  he  would  not  be  able  to 
see  us  until  the  next  day,  as  he  was  especially  en- 
gaged in  his  prayers.  We  were  not  sorry,  as  it  gave 
us  more  time  for  rest,  and  preparation  for  our  antici- 
pated interview.  For  our  entertainment  he  sent 
two  music  boxes,  which  played  very  sweetly,  and 
his  trained  men  to  perform  for  us.  One  man  lifted 
a camel,  another  performed  wonderful  feats  in  rope- 
walking and  climbing  a pole.  Then  came  a play, 
a burlesque  upon  English  officials.  They  were  well 
skilled  in  their  profession,  and  not  only  showed  their 
power  of  imitation,  but  their  keen  appreciation  of 
the  foibles  and  defects  of  others.  To  us  it  was  not 
altogether  a source  of  amusement,  but  afforded  us  a 
valuable  lesson.  After  dinner  two  fine  carriages  and 
horses  were  sent  by  his  Highness  to  take  us  for  an 
evening  drive.  We  were  driven  to  a country  palace 
where  the  prince  spends  a part  of  his  time  during 
the  hot  months.  This  palace  was  large  and  fine, 
but  not  so  royal  in  appearance  as  we  would  expect. 
Just  in  front  of  the  palace  was  a beautiful  tank  of 
clear  fresh  water  built  up  with  masonry.  This  to 
me,  with  the  beautiful  trees  and  garden,  was  more 
attractive.  The  fruits  of  the  garden  were  very  fine, 
particularly  the  oranges.  We  had  a good  view  of 
the  city  and  its  surroundings  from  the  roof  of  the 
palace,  which  is  flat,  with  a balustrade  around  it, 
making  a delightful  place  to  sit  at  evening  and  for 
sleeping  at  night.  We  drove  back  to  the  bungalow 
just  at  dark,  where  tea  was  soon  served.  We  were 
not  sorry  when  the  hour  for  retiring  came.  Although 


A " Doctor  Ladys " Story. 


479 


the  day  had  passed  pleasantly  we  could  not  help 
feeling  a little  anxious  as  to  what  the  result  of  our 
visit  would  be. 

The  next  morning  early  the  carriages  were  sent 
for  us.  We  took  our  seats  and  were  first  driven  to 
several  palaces  and  gardens,  then  came  at  last  to  the 
royal  palace.  As  we  entered  the  gate,  five  royal 
elephants  beautifully  caparisoned  made  their  salaams 
to  us,  by  lifting  their  trunks  and  touching  their  fore- 
heads in  a very  graceful  manner.  We  were  helped 
from  the  carriage  and  escorted  into  the  presence  of 
his  Highness.  He  arose  and  greeted  us  in  a very 
friendly  manner.  His  cordiality  served  to  relieve 
our  embarrassment  as  we  took  the  seats  which  were 
assigned  us,  and  entered  into  a friendly  conversation. 
After  a few  minutes  the  prime  minister  arose,  ad- 
vanced to  his  Highness,  and  whispered  something  into 
his  ear,  to  which  he  gave  his  assent.  The  prime 
minister  then  told  Mr.  Thomas  to  make  his  request 
known.  Mr.  Thomas  said  he  wished  to  procure, 
upon  some  terms,  the  estate  adjoining  the  mission 
premises  belonging  to  him  in  Bareilly,  for  the  pur- 
pose of  establishing  a hospital  for  women  and  chil- 
dren. Before  Mr.  Thomas  had  time  to  make  a 
farther  statement,  his  Highness  said,  “Take  it,  take 
it.  I give  it  with  pleasure  for  such  a purpose.” 
We  were  not  aware  that  it  is  the  custom  of  a Mo- 
hammedan prince  never  to  sell  any  real  estate  which 
formerly  belonged  to  his  father’s  inheritance.  If 
they  consent  to  part  with  any  of  it,  it  is  presented  as 
a gift.  Neither  were  we  prepared  for  so  generous  a 
gift,  and  were  not  a little  surprised  when  the  an- 


MISSIONARIES,  BAREILLY,  INDl/'. 


A “ Doctor  Lad ys - Story. 


4S1 


nouncement  was  made,  “Take  it,  take  it.  I give  it 
with  pleasure  for  such  a purpose.”  We  did  take  it 
with  thankful  hearts,  not  only  to  the  Prince  of  Ram- 
pore,  but  to  the  great  King  of  the  universe,  who, 
we  believe,  put  it  into  his  heart  to  give  it  to  us. 

Our  interview  with  the  prince  was  short.  Very 
soon  after  the  matter  of  business  was  over  he  arose, 
bowed  to  us,  and  left  the  room.  The  prime  minister 
then  showed  us  some  of  the  apartments  of  the  palace, 
which  were  beautifully  furnished  and  tastefully  ar- 
ranged. We  were  not  invited  into  the  women’s 
apartments,  much  to  our  regret. 

Our  gift  contained  forty  acres  of  land  and  a house, 
well  built  but  old  and  needing  some  repairs  to  make 
it  suitable  to  live  in.  This  house  the  prince  expected 
us  to  use  as  a hospital,  but,  owing  to  the  style,  we 
considered  it  unsuitable  for  native  ladies  with  their 
ideas  of  seclusion.  So  we  decided  to  use  it  as  a 
home  for  single  missionary  ladies  and  their  attend- 
ants, and  to  build  a hospital  more  on  the  plan  of  a 
native  house.  We  began  at  once  to  repair  the 
house,  and  had  it  ready  to  move  into  January  3d. 
A part  of  it  was  used  for  a dispensary,  and  a few 
rooms  were  reserved  for  patients  whose  caste  would 
allow  them  to  occupy  a house  with  us  until  we  could 
put  up  more  desirable  buildings.  A few  native  gen- 
tlemen who  were  quite  in  favor  of  our  efforts  prom- 
ised to  give  us  some  assistance.  Accordingly  we 
drew  up  a paper,  stating  what  we  desired  to  do, 
asking  for  contribitlions,  and  circulated  it  among  the 
native  people.  About  seven  hundred  rupees  (equal 
to  three  hundred  and  fifty  dollars)  were  subscribed. 


A “ Doctor  Lad vs,:  Story. 


483 


At  the  beginning  of  1872  we  began  our  Dispensary 
building,  feeling  sure  that  the  Society  would  respond 
to  the  required  amount  estimated  to  begin  with. 
On  May  IO,  1873,  the  Dispensary  was  completed 
and  the  hospital  buildings  well  under  way. 

Our  design  was  to  build  just  what  we  needed  and 
nothing  more,  and  to  follow  the  native  ideas  as  far 
as  possible  in  style  and  arrangements  of  the  buildings, 
that  native  ladies  might  feel  perfectly  at  home,  and 
be  enabled  to  carry  out  their  plan  of  cooking  and 
living  the  same  as  in  their  own  homes.  This  is  a 
very  important  matter  with  people  of  caste,  and  one 
that  we  can  not  interfere  with.  They  will  receive 
money  from  our  hand  to  purchase  food,  but  it  must 
be  bought  and  cooked  by  some  one  of  their  own 
caste.  The  Dispensary  consists  of  six  rooms — a 
clinic  room  where  patients  are  received  and  pre- 
scribed for,  an  operating  room  just  back  of  it,  an 
office  in  the  right  wing,  a room  in  the  wing  on  the 
opposite  side,  designed  for  a lecture  room  when  we 
have  another  medical  class,  and  two  small  rooms 
used  for  bathing. 

The  Dispensary  is  open  at  six  o’clock  every 
morning  except  Sunday.  Some  mornings  our  patients 
have  numbered  as  many  as  sixty.  The  Dispensary 
cards  are  printed  in  three  different  characters,  Hin- 
dee,  Persian,  and  Roman  Arabic.  Each  card  has  a 
verse  of  Scripture  printed  on  the  back,  so  that  every 
new  patient  receives  with  her  prescription  a portion 
of  the  Word  of  Life.  She  may  not  always  be  able 
to  read  it,  but  possibly  some  one  in  her  family  can 
read  it  for  t*  r.  This  is  one  of  the  very  simple 

4i 


4^4 


Women  of  the  Orient. 


methods  of  circulating  the  Word  of  God  in  tbt 
families  of  those  who  come  to  us,  and  by  his  bless- 
ing it  may  be  the  means  of  bringing  some  one  to 
the  truth.  A passage  of  Scripture  on  the  card  given 
to  a patient  is  often  the  subject  of  our  morning 
lesson  for  all  who  come  and  are  willing  to  listen 
awhile  until  their  prescriptions  are  ready  for  them. 
From  May  ioth  until  December  31st  sixteen  hun- 
dred patients  were  treated  at  the  Dispensary. 

The  plan  of  the  hospital  is  much  like  that  of  an 
Eastern  sarai,  or  hotel,  only  with  more  of  a view  to 
home  comfort.  A piece  of  ground  two  hundred  and 
fifty  feet  by  one  hundred  and  seventy-five  feet  is 
inclosed  by  a wall  eight  feet  high;  at  the  front  of 
this  stand  the  Dispensary  buildings.  The  front  en- 
trance is  from  the  general  compound,  and  the  back 
veranda  opens  into  the  hospital  grounds.  At  the 
right  of  the  Dispensary,  within  the  inclosure,  is  a 
row  of  dormitories  one  story  high  and  extending 
nearly  the  whole  length  of  the  wall.  Across  the  end 
opposite  the  Dispensary  is  another  row,  containing 
seven  rooms  higher  and  more  commodious  every 
way.  These  are  designed  for  patients  requiring 
larger  apartments.  The  opposite  side  of  the  in 
closure  is  left  vacant;  the  dormitories  to  be  built 
when  required.  There  is  a front  veranda  extending 
the  whole  length  of  each  dormitory.  The  rooms 
are  twelve  by  fourteen  feet,  with  a door  opening  on 
the  front  and  back  verandas  with  ventilators  above. 
The  back  veranda  serves  as  a place  for  cooking.  It 
is  separated  by  a partition  wall,  leaving  a convenient 
space  for  each  room,  with  an  arrangement  for  cooking 


A "Doctor  Ladts " Story.  485 

at  one  end,  and  a small  closet  for  storing  wood 
and  cooking  utensils  at  the  other. 

The  front  veranda  makes  a pleasant  place  for  the 
patients  to  sit.  This  is  separated  only  by  shades  made 
of  bamboo  to  suit  each  one’s  fancy.  In  the  center  of 
the  inclosure  is  a fine  large  well,  so  arranged  that 
each  lady  or  her  servant  can  draw  water  for  herself 
with  her  own  bucket  and  rope,  according  to  the  custom 
of  people  of  caste  in  India.  The  grounds  are  taste- 
fully laid  out,  and  beautified  with  some  of  India’s 
choice  roses,  flowers,  and  shrubbery. 

The  estate  was  given  to  the  mission,  October  3, 
1871.  The  hospital  buildings  were  completed  and 
ready  for  use  January  1,  1874.  The  expense  of 
building,  repairing  the  house  already  on  the  estate, 
making  roads,  setting  out  trees,  etc.,  was  $10,300. 
This  was  all  furnished  by  the  Woman’s  Foreign  Mis- 
sionary Society  of  the  Methodist  Episcopal  Church, 
except  the  seven  hundred  rupees  subscribed  in  India. 
The  buildings  are  of  brick,  plastered  inside  and  out, 
and  whitewashed  or  tinted.  Patients  began  to  come 
to  the  hospital  as  soon  as  we  could  accommodate 
them ; Hindoos,  Mohammedans,  and  native  Chris- 
tians all  having  their  own  separate  apartments.  A 
patient  seldom  comes  alone  to  stay  in  the  hospital. 
If  she  is  poor,  she  must  bring  her  children,  and  per- 
haps her  mother-in-law  or  widowed  sister,  who  may 
be  a member  of  her  household.  If  the  patient  is  of 
high  caste,  her  husband  and  friends  would  consider  it 
a disgrace  for  her  to  come  alone.  Often  they  not 
only  bring  their  families  and  several  servants,  but  a 
yoke  of  oxen,  a horse  and  conveyance,  a goat,  their 


+86 


Women  of  the  Orient 


food  furniture,  and  cooking  utensils.  We  are  not 
always  particular  how  many  of  the  family  come  if 
they  are  willing  to  obey  the  rules  necessary  in  such 
an  institution,  as  we  hope  to  do  them  good  in  a 
social  and  friendly  way.  They  are  no  expense  to  us 
for  food. 

The  work  of  1875,  my  last  year  in  India,  was 
more  satisfactory  to  me  than  any  year  previous. 
Possibly  we  had  a more  hopeful  class  of  patients, 
and  were  able  to  do  them  more  good.  At  one  time 
during  the  rainy  season  the  hospital  was  occupied  by 
an  American  missionary  lady  and  her  children, 
Eurasian  and  Bengalee  women,  Hindoos,  Moham- 
medans, and  native  Christians,  all  with  their  own 
peculiar  customs.  With  all  these  different  people 
and  castes,  there  was  never  any  trouble  among  the 
women  and  their  servants  that  I knew  of.  Twice 
a week  as  many  of  the  patients  and  their  families 
as  were  able  assembled  in  one  room  for  a prayer- 
meeting and  religious  conversation.  These  gather- 
ings were  often  very  interesting,  and  profitable, 
I trust,  to  all.  Some  of  the  women  learned  to  read 
while  they  were  with  us;  others,  who  were  unable  to 
learn,  were  always  ready  to  listen  to  the  reading  of 
the  Scripture  or  to  any  other  religious  book.  One 
Bengalee  patient  said  to  me,  “May  I not  come 
here  and  stay  awhile  every  year,  even  if  I am  not 
sick?  I like  to  walk  out  in  the  garden  and  go  to 
your  bungalow.  I am  not  afraid  to  go  out  here.  If 
I walk  out  at  home,  my  friends  and  neighbors  think 
I am  very  bad.  I sometimes  ride  out  in  my  palki, 
but  I can  never  walk.  I do  not  care  to  see  fine 


A "Doctor  Lady  s-  Story.  487 

houses,  or  any  thing  that  man  has  made.  1 love  the 
trees  and  flowers  and  the  pretty  greer  midan  ” (or 
fields).  I afterward  visited  this  native  lady  at  her 
home.  Her  house  was  very  clean  and  nice.  In  the 
court  were  pots  of  rare  geraniums,  which  she  cher- 
ished equally  with  her  jewels. 

I have  often  been  asked  if  the  people  pay  well 
for  medical  attendance.  They  do  not,  generally. 
They  are  willing,  when  their  means  will  allow,  to 
pay  a small  fee.  They  sometimes  pay  a large  sum 
to  their  native  hakim  if  he  performs  a cure.  It  is 
their  custom  to  make  an  arrangement  to  pay  so 
much  if  the  patient  recovers.  Sometimes  the  hakim 
says  he  will  cure  a patient  for  a certain  sum,  but,  if 
he  is  a little  doubtful  as  to  the  result,  he  requires  the 
amount  in  advance.  If  the  patient  does  not  recover 
he  will  not  refund  the  money.  The  family,  in  such 
cases,  feel  that  they  have  been  very  unjustly  dealt 
by,  and  never  cease  to  speak  of  it.  I have  received 
from  the  wealthy  a few  times  one  gold  mohur  (eight 
dollars)  for  the  first  visit,  but  nothing  more,  al- 
though the  patient  may  require  medical  services  for 
several  weeks. 

People  in  moderate  circumstances  often  pay  from 
one  to  two  rupees  per  visit.  All  fees  received  are 
put  into  the  mission  treasury,  and  are  used  to  buy 
medicines  and  defray  expenses  of  the  medical  work. 
Very  large  sums  have  been  given  by  native  princes 
for  a surgical  operation,  or  on  the  recovery  of  a 
favorite  member  of  their  household.  Such  instances 
are  rare.  Natives  are  very  fond  of  their  money,  anil 
do  not  part  with  it  easily.  My  first  year  in  India  1 


4^8 


Women  of  the  Orient. 


visited  seventy  different  families  in  the  city  and  adja- 
cent villages,  and  twelve  hundred  and  twenty-five 
persons  were  prescribed  for  at  the  mission-house. 
For  my  services  I received  one  hundred  and  fifty-five 
dollars.  In  many  of  the  families  we  visited  we  were 
allowed  to  read  the  Bible  and  other  religious  books. 
We  conversed  freely  with  the  women,  and  a few  be- 
gan learning  to  read.  We  found  it  impossible  to 
give  regular  instruction  in  all  the  zenanas  where  they 
desired  to  be  taught,  with  our  limited  number  of 
helpers,  so  we  adopted  the  plan  of  reading  a portion 
of  Scripture  and  explaining  it  in  the  presence  of  the 
family  of  each  patient,  as  opportunity  presented  and 
our  time  would  allow.  In  this  way  we  were  able  to 
get  the  women  interested,  and  to  enter  into  a friendly 
talk,  which  sometimes  resulted  in  one  or  more  of  the 
number  learning  to  read  and  think  for  themselves. 

The  second  year  twenty-five  new  families  were 
added  to  our  list,  making  ninety-five  families  in  the 
two  years.  At  the  beginning  of  1873  I employed 
two  native  Christian  women  as  Bible-readers  and 
teachers.  They  each  taught  in  nine  different  fami- 
lies, visiting  them  regularly  three  times  a week, 
teaching  them  to  read,  sew,  and  knit.  It  is  not 
always  easy  to  persuade  a Hindoo  woman  to  learn. 
She  is  taught  in  her  Shasters  that,  if  she  learns  tc 
read,  her  husband  or  eldest  son,  or  some  other  male 
member  of  her  family,  will  die  in  consequence.  I 
remember  trying  to  persuade  one  of  my  patients,  a 
young  Hindoo  woman,  after  her  recovery,  to  allow 
us  to  teach  her  to  read.  She  looked  at  me  with 
astonishment  and  said,  ‘.‘When  I was  quite  young  I 


4 "Doctor  Lady's ••  Story.  489 

began  to  learn,  and  in  a few  days  my  brother  died. 
Our  priest  and  all  my  friends  said  that  it  was  be- 
cause I was  learning  to  read.  So  I stopped,  and 
would  not  dare  to  learn  again.”  I said,  “Have  you 
never  known  a Hindoo  woman  who  learned  to  read, 
and  yet  none  of  her  family  got  sick  or  died  in  conse- 
quence?” I told  her  of  several  families  of  her 
acquaintance  where  the  women  were  learning,  and 
said,  “We  go  to  teach  them  very  often.”  She  had 
begged  us  to  continue  our  visits  after  she  had  no 
further  need  of  my  services. 

My  interpreter,  who  was  a European  woman  and 
quite  old,  had  lived  in  India  many  years,  and  under- 
stood the  language,  manners,  and  customs  of  the 
Hindoos  so  well  that  she  was  always  a welcome 
guest.  They  were  very  fond  of  listening  to  her 
Bible  stories,  also  to  her  accounts  of  different  coun- 
tries, and  of  the  habits  and  customs  of  the  English 
people.  I told  this  young  woman  that  we  could  not 
come  to  see  her  very  often,  as  we  wanted  to  go 
where  the  women  were  anxious  to  learn  and  im- 
prove; that  I came  to  her  country  to  do  her  people 
good,  as  far  as  I could,  so  wherever  they  were  will- 
ing to  learn  I wanted  to  go  as  often  as  I could  find 

time  aside  from  attending  the  sick;  that  if  she 
wished  to  learn  I would  send  a teacher  who  would 
come  three  times  a week,  and  Mrs.  Sheahy,  my  in- 
terpreter, and  myself  would  take  pleasure  in  coming 
as  often  as  we  could.  She  thought  a moment  and 

said  she  would  see.  In  a few  days  I had  occasion 

to  go  very  near  her  house  on  my  way  to  see  a 
patient,  and  thought  I would  call  in  and  see  her  a 


49° 


Women  of  the  Orient. 


moment.  She  was  delighted  to  see  us,  and  said  she 
was  going  to  send  for  us  that  day ; that  she  was  in 
great  tro'uble,  and  wanted  me  to  do  something  lor 
her.  She  looked  very  sad  and  had  been  crying.  On 
asking  her  of  her  trouble,  she  said,  “I  am  ashamed 
to  tell  you,  but  my  husband  is  making  arrangements 
to  take  another  wife.  I thought  if  you  knew  it  you 
could  go  to  the  magistrate  and  ask  him  to  mana  karo 
(or  forbid)  my  husband  to  take  another  wife,  for  we 
are  poor.”  “I  can  not  do  that;  but  I can  talk  with 
your  husband  and  ask  him  to  wait  awhile,  and  then, 
if  you  will  consent  to  learn,  we  will  come  very  often 
to  see  you,  and  give  you  good  books  to  read,  and 
then  you  can  learn  to  make  your  house  more  tidy, 
and  when  your  husband  finds  you  know  something, 
and  can  talk  with  him  when  he  comes  home  about 
what  you  have  learned,  I am  sure  that  will  please 
him,  and  perhaps  he  will  care  more  for  you,  and  will 
give  up  taking  another  wife.”  She  looked  thought- 
ful for  a moment,  and  said,  with  more  spirit  than  I 
had  ever  seen  her  manifest  before,  “I  will  learn. 
When  will  you  send  Eliza  to  teach  me?”  She  never 
needed  any  more  urging.  She  was  always  ready 
with  her  book,  and  quite  astonished  us  with  her 
progress  in  learning  to  read  and  in  her  efforts  to  im- 
prove the  appearance  of  her  house.  Her  husband 
also  became  quite  interested,  and  assisted  her  in 
having-  the  walls  of  the  house  and  court  whitewashed 
and  the  floor  laid  with  brick. 

At  our  request  she  allowed  us  to  hold  a meeting 
for  the  women  and  children  of  that  neighborhood 
once  a week  in  her  house.  She  and  her  daughter 


A "Doctor  Lad  vs Story. 


49' 


learned  to  sing  many  of  our  hymns  and  to  repeat  the 
Lord’s  Prayer  in  Hindoostanee  and  were  not  afraid 
to  join  with  us  in  our  little  gatherings.  The 
husband  finally  gave  up  taking  another  wife  and 
seemed  quite  contented  with  his  present  family. 
This  woman  said  to  me  about  a year  after  she  had 
begun  to  learn:  “I  used  to  go  from  house  to  house 
to  hear  the  women  talk  and  tell  stories  and  see  their 
jewels,  but  since  I have  learned  to  read  I do  not 
have  time.  I hurry  to  get  my  work  done,  and  if 
any  of  the  neighbors  come  in  to  tell  stories  I do  not 
like  to  have  them  stay.  The  stories  in  that  book 
are  better  than  any  they  can  tell."  She  was  reading 
the  Old  Testament  in  Hindee.  It  was  her  habit  to 
read  over  the  chapter  several  times,  and  when  the 
teacher  came  she  would  ask  her  to  explain  such 
parts  of  it  as  she  did  not  understand.  Her  husband 
was  an  educated  man,  but  he  had  never  thought  his 
wife  was  capable  of  learning  any  thing  aside  from 
cooking  and  attending  to  his  wants,  but  when  he 
saw  her  improvement,  he  seemed  quite  proud  and 
fond  of  her. 

In  1874  I was  called  to  fifty  new  families.  In 
several  of  these  they  desired  me  to  send  some  one 
to  teach  them.  I found  it  necessary  this  year  to 
employ  four  Bible-readers  and  teachers,  and  placed 
them  under  the  supervision  of  Mrs.  Sheahy.  It  was 
her  duty  to  visit  each  family  under  instruction  once 
a month,  and  to  direct  the  Bible  readers  in  regard  to 
their  teaching  and  course  of  reading  among  the 
women.  We  also  held  meetings  on  the  Sabbath  in 
the  house  of  one  of  our  pupils  for  all  who  were 


4y2 


Women  of  the  Orient 


willing  to  come.  They  were  generally  respectful 
and  attentive  to  the  reading  of  the  Scriptures  and 
sometimes  listened  while  tve  prayed,  but  often  the 
older  women  would  leave  during  prayer,  fearing  that 
in  some  way,  if  they  listened,  they  might  be  made 
Christians  whether  they  wished  it  or  not.  Our 
work  was  among  all  castes,  rich  and  poor.  A few 
families  paid  for  their  books,  and  a rupee  a month 
for  their  teacher.  We  require  them  to  pay  for  their 
books  if  they  are  able. 

Sometimes  the  young  women  meet  with  great 
opposition  from  their  mothers-in-law  when  they  at- 
tempt to  learn  or  are  in  the  least  inclined  to  adopt 
any  thing  new.  There  are  many  difficulties  to  be 
overcome  in  all  departments  of  our  work,  as  there 
naturally  would  be  among  a people  who  have  fol- 
lowed in  the  footsteps  of  their  ancestors  for  two 
thousand  years  without  improvement  either  in  art  or 
science.  There  are  years  of  hard  preparatory  work 
to  be  done  in  the  homes  of  India,  before  there  will 
be  any  great  change  in  the  religious  sentiment  of 
the  people.  And  this  work  must  be  done  mainly 
through  the  agency  of  Christian  women. 


INDEX 


A. 

PAGE. 

Adversity,  Cause  of. 35 

Ancestral  worship 40 

Athletes  in  India 478 

B. 

Baboos 97,  236 

Baby  towers 81 

Bathing  in  Japan 317-320 

Religious,  in  India 283 

Beating  wives 255 

Begum  of  Bhopal 262,  285 

Bells  on  the  toes 311 

Benevolent  Societies  in  China 374 

Betrothal  125,  129,  153 

Betrothal  feasts 164 

Bible-rcaders 448-457?  488-492 

Binding  feet  of  Chinese  girls m-122 

Birth 39 

Ceremonies  before  49 

Ceremonies  at 48,  49,  51,  52,  54,  58 

Blacking  the  teeth 296 

Boat-girls  in  China 233 

Boat-houses  in  China 231-234 

Brahmins  reading  the  Shasters  to 

women. 284 

Brahmin  Kulin 201 

Brahmo  Somaj 98,  106,  186,  382 

Wedding 187 

Brothels 322,  327,  328 

Bridal  sedan-chair 153 

Buddhism 15,  20,  31 

Buffalo  chips - 366 

Bullock-carts 444 

Burden-bearers 353,  368,  370 

Burmese  women 32,  209 

C. 

Carts  drawn  by  bullocks 445 

Caste 30,  102,  469 

Cemeteries  in  Japan 396 

Chastity 316-331 

In  Japan 321-328 

Lack  of  it  among  foreigners  in 

the  East 347-351 

Children,  Japanese 50,  ^3 


PAGE. 

Children,  Chinese 56,  57 

Hindoo  59,  *c,  95 

Government  of 94 

Funerals  of,  unknown 79 

Chopsticks 163 

Chuddars 308 

Classic  girls .Z 88 

Clogs 293 

Coffins  in  China 398 

Concubines 112,  191,  205 

Condolence  on  birth  of  daughter..43,  44 

Confucius  and  women 15 

Cooking 91,  101 

Courtship  unknown 149,  172 

Creation  of  man,  Hindoo  legend 197 

Cremation 396,  404,  477 

D. 

Dak 488 

Dancing-girls  of  Japan 325,  343 

Of  India 332“343 

Daughters  unwelcome 41,  46,  47 

Treatment  of,  in  Japan 44 

In  China 44 

Deaconesses 453 

Death 394,  404,  408 

Dinner  in  China 162 

In  India 252 

Disobedient  wives 35 

Dispensary  at  Bareilly 483 

Divorce... 33 

In  Japan  and  China 207 

In  India 205 

Among  Mohammedans 210 

Among  the  Burmese 209 

Dogs 239 

Dress.. 96 

Of  Japanese  women 291 

Of  Chinese  women 298 

Of  Hindoo  women 306 

Of  Mohammedan  women 314 


E. 

Early  betrothal  and  marriage...  129-132 


Early  marriages  best 138 

Education 82,  173 


493 


494 


Index. 


PAGE. 

Education  in  Japan 83 

In  China 86,93 

In  India 94-107 

Among  Mohammedans 107-110 

Egg  dance  in  India 343 

Elephant  riding 277 

Eurasian  women 348 

F. 

Fakirs 283 

Family  life 99 

Fathers'  treatment  of  daughters...  43 

Father  called  by  name  of  son 47 

Feet  of  Chinese  ladies m-122 

Female  apartments  in  Chinese 

house 228 

In  Hindoo  house 235 

Female  rulers 269 

Field,  David  Dudley,  remarks  on 

missions 413 

Field-women # 365 

Filthiness  of  Chinese 247-249 

Food  of  Japanese 242 

Of  Chinese 245 

Of  Hindoas 254 

Fortune-tellers 28,  149 

Foundling  asylums  in  China 77 

Fountains 363 

Fuel 365 

Funerals  in  Japan 395 

I11  China 397 

In  India 404,  408 

Funeral  procession  in  China. 399 

Future  punishments 34 

Rewards 34 

G. 

Gardens,  Japanese 219 

Girdles,  Japanese 295 

Girls 14,  86,  87 

Go-betweens 144,  147,  149,  171 

Goddesses 17,  24-28 

Grandmothers 16 

Graves  in  China 402 

Grinding  wheat 352,  359 

H. 

Hair-dressing  in  Japan 293 

In  China 299 

Hakoni  Mountains  and  Lake 223 

Handkerchiefs 295 

Hard  labor 101 

Harem  of  sovereign. 204 

Hindoos 30 


PAGE. 

Hindoo  Women  handsome  and 


graceful 3*0 

Home  for  female  missionaries  in 

Bareilly 484 

Hospital  at  Bareilly,  India 484 

Household  life  in  Japan 242 

In  China 244 

In  India 249,  487 

Houses,  Oriental 212 

On  boats  in  China 231-234 

In  Japan 212 

In  China 226 

In  India 234,  473 

Of  the  poor  in  China 230 

Housekeeping 101 

House  of  Hindoo  rajah 273 

Husband  the  wife’s  god 33,  34 

I. 

Ignorance 100 

Incense-sticks 21 

India 29,  30 

Indolence 475 

Infanticide 61 

Prevalence 64 

Methods  employed 71 

Spoken  of  with  levity 74 

Reasons  for 75 

Practice  condemned 78 

Inferior  wives 193,  195 

j- 

Jars  of  stone  for  water 362 

Jugglers 478 

With  their  female  attendants 340 

K. 

Khedive  of  Egypt 205,  21 1 

Koran  in  regard  to  women 36,  37 

Taught  to  girls 108 

Krishna  worship 31,  105 

Kulin  Brahmin 201 

Daughters  of. 204 

L. 

Laboring  women 112,  352 

Leper 475 

Liberal  Hindoos 105 

Love 125 

M. 

Mahabharata 31 

Mandarin's  dwelling 227 

Mantras 103-ioj 


Index. 


495 


PAGE.  I 

Manure 365 

Marriage  in  Japan *39-f47 

In  China 148-169 

In  India 30,  101,  128,  170-190 

Marrying  a tree  in  India 200 

Maternity  at  an  early  age 133-136 

Mats,  Japanese 216 

Mediator 144,  145,  148,  149,  171 

Medical  class  of  Hindoo  girls 473 

Medical  practice 462-465 

Mediums,  female 28 

Mela  in  India 281 

Memory  of  Chinese  girls 446 

Menu 32,  33,  126 

Metempsychosis 32-34 

Mills  turned  by  women 360 

Missionaries,  first  ladies  sent  out...  472 

Mission  schools 94 

Mohammedans  in  India 29 

Mohammedan  prince  (Nawab) 

and  his  establishment 476-481 

Mohammedan  women,  religious 

condition  of. 36 

Money  to  be  used  in  spirit  world...  22 

Morning  work  of  field  women 366 

Mosques,  women  not  admitted 37 

Mountain  women  and  their  bur- 
dens  354 

Mother’s  authority  over  a son... .44,  419 

Music 155 

Mythology 102 


PAGE. 


Physicians,  native 487 

Native  female 473 

Pigs 230 

Pilgrims 280 

Pillows 229,  301 

Plowing  by  women  370 

Polyandria * 206 

Polygamy 42 

In  Japan 190 

In  China 192 

In  India 196 

In  Turkey 197 

Evils  of. 206 

Portals  erected  to  honorable  women  17 

Praying  for  a son 45 

Priests 22 

Principal  wife  in  China 194 

Prosperity,  cause  of. 35 

Prostitutes 112 

Proverbs  relating  to  women 37 

Purchasing  wives 149,  150 

Purdah  women 272 

R. 

Ramayana 31 

Reading-girls  in  Japan 345 

Reading  and  writing 91,  96,  98,  107 

Religious  state  of  women 13 

Remarriage  of  widows 380 

Riding  Hindoo  ladies  in  carriages..  273 
Roofs  of  Oriental  houses 237 


N. 

Nautch-girls  of  India 33i-343»  378 

Nawab's  household 466,  478 

Nazareth  and  Syrian  girls 363 

Nose-rings 313 

Nunneries,  Buddhist 23 

Nuns  Buddhist 24 

O. 

Obedience  of  a wife 36,  37,  169,  251 

Odes,  marriage 167 

Old  age 40 

Old  women 17,  20,  264,  279 

Olive-oil  manufactured 354 

Oriental  houses 212 

Orphanages 429-439 

Ornaments 165,  170,  177,  306,  311,  313 

P 

Painting  the  face,  etc 306 

Parsees 206,  287,  410 

Physicians,  female 425,  465,  470,  492 


S. 

Sailor-girls 233 

Samurai  of  Japan 218 

Sandals 293 

Sanskrit  poetry 30 

Schools 440-447 

Schools  in  Japan 83-85 

In  China 92 

Seclusion.*. 87 

Not  an  ancient  practice 269,  270 

In  China 152,  173,  263 

In  India 268,  472 

Not  practiced  in  Japan 261 

Sewing 10) 

Shasters  and  women 32,  33 

Shoes  of  Christian  Chinese  women.  123 

Shopmen  in  China 267 

Sh  rad 40 

Singing 164,  166 

Slaves... 205 

Small-footed  women 150 

Work  performed  by  them 359 


496 


Index. 


PAGE. 

Social  evil  in  Japan 322-327 

In  China 328 

Son,  birth  of 39,  46,  47 

Support  of  parents 4c 

Defends  mother  and  sisters 42 

Special  honor  to  his  mother 19 

Obedient  to  mother 44,  419 

Souls,  Chinese  women  regarded  as 

having  none 16 

Sovereigns,  Mohammedan 204 

Spirits,  communicating  with 28,  29 

Stockings 293 

Store  houses 218 

Story  telling 279 

Streets 239 

Suicide ...137,  380 

Superstition 267 

Suttee  in  India 36,  384 

In  China 389 

T. 

Tartars m 

l ea-culture 163,  355 

Tea-houses 220-226 

Teachers  in  mission  schools 425 

Temples. ..20,  212,  238,  265,  334,  338,  416 

Women  in 416 

Temple  cash-box 416 

Theaters,  Chinese 164 

Transmigration  of  souls....  16,  17,  34,  40 

U. 

Unmarried  women  disgraced 128 

V. 

Vedas  not  to  be  read  by  women 34 

Vedic  times 30,  196 

Veils 154,  161,  278,  283,  287,  288 


PAGE. 

Veils  removed  for  Prince  of  Wales...  286 


Villages 365 

W. 

Water-drawing. 352,  361 

Wealthy  Chinaman  and  daughters.  43 

Wedding  ceremonies 141-176 

Processions 154,  180-182 

Feasts 162 

Wish 46 

Wells 361 

Widows . 202,  373 

Remarrying 380 

Marriage  association 382 

Burning 384 

Hanging 390,  392 

Wife,  faithfulness  of. 251 

Whipping 255 

Never  speaks  the  name  of  hus- 
band  259 

Beating  in  India 33 

Wives  bought  and  sold 130 

For  Christian  young  men 439 

Wine 163,  354 

Woman’s  court  in  Hindoo  house. 235,  274 
Woman’s  wrongs  in  India  the  re- 
sult of  a religious  system 32 

Woman’s  Foreign  Missionary  So- 
cieties  411 

Statistics 42° 

Work  of  a degrading  character  ....  365 

Worship  in  temples 20 

Y. 

Yoshiwara  system  of  Japan 322-327 

z. 

Zenana-teachers 424,  457-460,  488 


* 


